Ecclesiastical Elucidation, more plainly explaining matters pertaining to the Church's office, and comprising four books

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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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ELVCIDATORIVM ECCLESIASTICVM, AD OFFICIVM ecclesiæ pertinentia planius exponens: & quatuor libros comple- etens. Primus, hymnos de tempore & sanctis per totu[m] anni spacium, adiecta explanatione, declarat. Secundus, nonulla cantica Ecclesiastica, antiphonas & responsoria: vnà cum benedictionibus candelarum, cærei paschalis & fontium: familiariter explanat. QVARTA AEDITIO. PARISIIS. Apud Ponceum le Preux, in via S. Iacobi sub intersignio Lupi, è regione Maturinorum. 1548.

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ELUCIDATION ECCLESIASTICAL, MORE CLEARLY EXPOUNDING THE THINGS PERTAINING TO THE OFFICE OF THE CHURCH: AND COMPLETING FOUR BOOKS. The first declares hymns for the seasons and saints throughout the whole space of the year, with an added explanation. The second, certain ecclesiastical canticles, antiphons and responsories: together with the blessings of candles, the paschal candle, and of the fonts: familiarly explains them. FOURTH EDITION. PARIS. At Ponce le Preux’s, in St. James’s Street, under the sign of the Wolf, opposite the Mathurins. 1548.

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REVERENDO IN CHRISTO Patri ac Domino D. Ioanni Gozthom, de Zelesthe superiore in Pannonia: Ecclesiæ Iauriensis Episcopo dignissimo, locique eiusdem comiti perpetuo: Iudocus Clichthoueus Neoportuensis: sacra Theologiæ pro fessor humillimus: AD monet nos diuinus Psaltes, sacra- < Psal. 48> 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 nè 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. Ide 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 propheta < Esai. 9> 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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To the Most Reverend in Christ, Father and Lord D. Ioannes Gozthom, of Zelesthe, superior in Pannonia; most worthy Bishop of the Church of Iaurinum, and perpetual Count of the same place: Iudocus Clichthoueus of Neoportus, most humble professor of sacred Theology: The divine Psalmist admonishes us, most sacred prelate, that we sing psalms to God wisely, not merely uttering bare words with the mouth, but also meditating in the mind, with an awakened understanding and sense of them toward God. This I think should plainly be applied not only to psalmody and the sacred chanting of psalms, but also to every form of praise and prayer duly offered to God; since all of it, just as it ought to be rightly and fully pronounced by the ministers of the Church, so indeed ought it also to be understood, so that it may more earnestly lift the mind of the one praying to God and render the affection more sincere. This same thing the God-inspired Paul also teaches, writing to the Corinthians: “I will pray,” he says, “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 both praying and singing “with spirit and mind,” he means, indeed, that divine praises are to be spoken with the mouth and comprehended with understanding and mind. But if the understanding of the things that are sung to God be lacking, then the mind of the one praying is for the most part idle, and without action and attention toward God. And then above all that saying has place, which the Lord through the prophet Isaiah so 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 churchmen…

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reprehensione, & vitio dandum: quoniam ipsorum partes sunt & munia, non modo pro seipsis, sed & pro tota fidelium ecclesia preces ad deum fundere, & iugiter illi sacrificium laudis & orationum libamina publico mynisterio offerre. A stipulatur eide[m] sententiæ præclarus etiam vir Cassiodorus, in prologo expositionis psalmorum dicens. Veruntamen nequaquam nobis vt psitatis merulisque vernandu[m] est qui dum verba nostra conantur imitari, quid tamen canant, noscuntur modis omnibus ignorare. Melos siquidem blandum, animos oblectat sed no[n] co[m]pellit ad lachrymas fructuosas, permulcet aures, sed non ad superna erigit audientes. Corde autem compungimur, si quod ore dicimus animaduertere valeamus. sicut in psalterio legitur. Beatus populus qui intelligit iubilationem. Et iterum. Quoniam rex omnis terræ deus, psallite sapienter. Philippus < Psal. 88> quoque apostolus cùm regine Candacis enuchum, < Psal. 46> Esaiam legere cognouisset, scripturas ei sanctas co[m]petêter exposuit. Qui postquam quod legebat aduertit statim gratiâ baptismatis exquisiuit, & mox perfectè munera salutis accepit. In Euangelio etiam < Actuum. 8> dominus ait. Omnis qui audit verbum regni & non intelligit, venit malus & rapit quod seminatum est in corde eius. Vndè congruè datur intelligi hæc illis prouenire non posse, qui scripturas sanctas puro corde merétur aduertere. Hæc Cassiodorus. Quocirca vel maximè curandum est & enitendu[m] vt quicunque ecclesiasticis addicti sunt officiis, saltem mediocriter intelligant ea quæ singulo quoque die decantanda occurrunt, & lectitanda in persolutione diuinarum laudum, vt puta hymnos, canonem mis- sæ

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...to be censured and blamed; for it is their duty and office, not only on their own behalf, but also on behalf of the whole Church of the faithful, to pour out prayers to God, and continually to offer to Him the sacrifice of praise and the libations of prayer in public ministry. The distinguished man Cassiodorus also supports this opinion in the prologue to his exposition of the Psalms, saying: “Nevertheless, it is by no means fitting for us to be like singing thrushes and blackbirds, who, while they try to imitate our words, are known in every way to be ignorant of what they are singing. Sweet melody indeed delights the mind, but does not compel fruitful tears; it soothes the ears, but does not lift the hearers up to heavenly things. But we are pierced in heart if we are able to heed what we say with our mouths.” As it is read in the Psalter: “Blessed is the people who understands the jubilation.” And again: “For God is the king of all the earth; sing praises wisely.” The apostle Philip also, when he had discovered that the eunuch of Queen Candace was reading Isaiah, fittingly expounded the holy Scriptures to him. After he had understood what he was reading, he immediately sought the grace of baptism, and soon received the gift of salvation in full. In the Gospel also the Lord says: “Everyone who hears the word of the kingdom and does not understand it, the evil one comes and snatches away what was sown in his heart.” Hence it is rightly understood that these things cannot come to those who are not worthy to attend to the holy Scriptures with a pure heart. These are Cassiodorus’s words. Therefore it must especially be cared for and striven after that all who are devoted to ecclesiastical offices at least moderately understand those things which every day come to be sung and read in the rendering of divine praise, such as hymns, the canon of the Mass

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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 gra uissima tua paternitas, zælo domus dei succesa, mul to iam tempore indoluit tantam in ecclesia dei inua lescere insitiam atque tam crassam eorum qui san- cto inynistrat altari, & diuinas ex officio personat laudes, ignorantiam vt rari admodum inueniantur qui exactè & integrè quæ legunt aut canunt, intelligant, qui eoru quæ ore expromunt sensum capiant, aut recta teneant percipiantve sententiâ. Vnde per- multi 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 mede- rive possit insignis tua dignitas, cum apud celeber- rimam Parisiorum academiam diuersaretur ad tem- pus, non pertæsa tam difficilem & longinquam à so lo natali peregrinationem: vt more Pythagoræ & Platonis illustrium philosophorum etiam apud ex- teros præclaras exquireret, & capesseret disciplinas: me pro incredibili sua hamanitate in mutuam fami liaritatem & quotidianam congressionem ascitum: assiduis adhortata est impulsibus, & cotinua efflagi tatione solicitauit: vt hymnos ecclesiasticos qui in A iii ho-

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E P I S T L E. of prose, and other things of that sort pertaining to ecclesiastical office: so that they may render to God a more secure service, and offer Him due obedience both in heart and in voice, in mind as well as in body, and worship Him in spirit and in truth; as the Gospel testifies, God, who is Spirit, asks to be worshipped. This indeed your most grave paternity, zealous for the house of God, revolving more frequently and anxiously in your mind, has long lamented that such ignorance should be growing in the church of God, and so gross an ignorance in those who minister at the holy altar and by office pronounce 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 mouth, or rightly retain and perceive the sense. Hence very many of them become dry in spirit, cold like water, and altogether tepid in the performance of divine offices, their fervor of spirit extinguished, who indeed with their lips resound sacred hymns, but in the inmost heart retain no understanding of them. But that your outstanding dignity may now be able, according to its strength, to oppose and remedy this grave disease, now long spreading far and occupying almost the whole Christian world, when for a time you sojourned at the most renowned academy of the Parisians, not weary of so difficult and distant a journey from your native soil, in order that, in the manner of Pythagoras and Plato, those illustrious philosophers, you might even among foreigners seek out and pursue excellent studies: I was admitted by you, because of your incredible humanity, into mutual intimacy and daily association; and with constant exhortations and continual entreaty you urged and pressed me that the ecclesiastical hymns which in the A iii ho-

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EPISTOLA. horis canonicis quotidie decantantur facili planâ- que expositione elucidarem, quod illi nonnunqua[m] multis scateant mēdis liberariorum incuria passim inductis: & plærique eorum non statim peruiâ prê ferant sententiam, sed abstrusiorê latentiorémq; & lucis indigâ, vt etia[m] sacrum missæ canonê augustissi ma co[m]plectente[m] mysteria verbaq; sacratissima anno tationibus breuiusculis patentiorê reddere & dete ctiorê. vt denique prosas quæ in celebrando altaris sacrificio ante Euangelium pro more ecclesiastico leguntur: necnon orationes benedictionum eccle- siasticaru[m] & cæteræ id genus familiari & aperta ex- planatione enodare: q[ui] & in iis occurrant sæpius er rata, & intellectu difficiles contextus. At ero diu tius, fateor, hanc detractaui subire prouinciam: cau satus eam ad me nequaquam spectare, aliis occupa- tû grauioribus studiis & arctioribus implicatu[m] ne- gotiis, sed potius ad peritu[m] grāmaticæ professore[m]: cuius partes sunt de generibus carminu[m] hymnico- rû disserere, & cuiusq[ue] Latini sermonis aperire sen tentiam illud in super afferens, eos qui vel medio- criter grammaticis elementis sunt instituti sensum hymnorum, prosarum & consumilium orationum, aut proprii ingenii perspicacitate suâque minerua, aut librorum super his æditorum diligenti lectione penetrare facilè posse, neq[ue] me superuacuo illo labore consumi debere: quo actum agere viderer Aut clarissimo soli faculam admouere velle, quæ i lum reddat conspectiorem. Et certè visum est mi hi studium illud aliquanto humilius & submissius quàm quod à me suscipi deberet, aut meæ profes- sionis ratione[m] diceret. Veru[m] dignissima tua pater- nitas

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LETTER. If I were to elucidate, with an easy and plain exposition, the hymns that are sung daily at the canonical hours, I would do so because they are sometimes full of many faults, introduced everywhere through the carelessness of scribes; and most of them do not immediately present a clear meaning, but are more obscure, hidden, and in need of light. Likewise, I would also make the sacred canon of the Mass, which contains most august mysteries and most holy words, more open and more evident by brief annotations; and in the same way, the prose that, according to ecclesiastical custom, is read in celebrating the sacrifice of the altar before the Gospel, as well as the prayers of ecclesiastical blessings and the rest of that kind, I would unravel by a familiar and plain explanation, since in them there are often errors and contexts difficult to understand. But, to be truthful, I have long declined to undertake this task, saying that it did not at all concern me, since I am occupied with weightier studies and involved in tighter business. Rather, I thought it belonged to an experienced professor of grammar, whose part it is to discuss the kinds of hymnic poems and to explain the meaning of whatever Latin phrase there is; adding further that those who have been instructed even moderately in the elements of grammar can easily penetrate the sense of hymns, proses, and collects either by the sharpness of their own mind and ingenuity or by diligent reading of books published on these subjects, and that I ought not to consume myself with that superfluous labor, since I would seem to be doing what has already been done, or trying to apply a torch to the brightest sun in order to make it more visible. And indeed that study seemed to me somewhat lower and more modest than what should be undertaken by me, or what would accord with my profession. But your most worthy paternity

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EPISTOLA. nitas ex euangelio compertu habes improbam im- portunitatem instantiamque quotidiana & in pul- sando perseverantiam efficacissimam esse ad quip- piam & à deo & ab hominibus impetrandu exem- plo mulieris Chananeæ post crebram repulsam fi- liæ suæ salutem consecutæ, exemplo itidem amici ab amico nocte intempesta tres panes, & viduæ in- terpellatis iniquum iudicem pro sumenda vindicta de suo aduersario: non destitit obnixius me quoti- dianis quater e efflagitationibus, & sancta improbi- tate importunis petitionibus: donec euictu me in suam perpulisset sententiam. Contestata est enim, idipsum ad sacerdotis munus, quo (licet indignus) fungor, congruenter attinere, quod sacerdotale of- ficium clarius reddat, illiusque inuolucra & nodos dissoluat, neque me publicam docedi prouinciam quâ suscepi, fructuosius, vtiliusve ad quicquam ac- commodare posse aut exercere: quàm quòd sacer- dotes dei doceam vt quæ legunt intelligant. Cöten dit in super singularis tua prudentia, in mediúq; adduxit, quòd sicut rectè docent fabrilia fabri, & ventorum naturam nautæ: sicut item agriculturam probè tradit durus arator: & artem militare, qui im pigre & assiduè grauibus sudauit in armis: ita con- gruum esse ac decens, quod sacris initiatus, ecclesi sticæ sorti addictos suæque militiæ viros ea quæ sunt ecclesiasticarité edoceat, & præcipuam eos sa lutaribus documentis instituendi curam gerat. Ita- que victus sum, fateor, importunitate tua dignissi- me ipsul, sed q[ui] omni oportunitate tepestiuior est, & com[m]edabilior Victus su itide illa animi tui eximia synceritate: qua non propriæ vtilitatis, sed publice A iii tantum

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You know from the Gospel the truth that importunate persistence and daily insistence, persevering in knocking, are most effective for obtaining anything from God and from men, as shown by the example of the Canaanite woman, who after repeated refusals obtained health for her daughter; likewise by the example of the friend who, at untimely night, obtained three loaves from a friend, and of the widow who, by repeatedly troubling the unjust judge, gained vengeance against her adversary. She did not cease to press me daily, four times over, with earnest demands and, with holy importunity, with troublesome petitions, until, being overcome, I was compelled into her own opinion. For she insisted that this belongs suitably to the priest’s office, which I, though unworthy, discharge: namely, that it makes the priestly function clearer and removes its coverings and knots, and that I can apply or exercise the public charge of teaching, which I have undertaken, more fruitfully or more usefully for anything than by teaching God’s priests so that those who read may understand. Moreover, she argued from your singular prudence and brought into the middle of the discussion that, just as smiths rightly teach smithing and sailors the nature of the winds; just as the rough ploughman properly hands on agriculture; and the military art is taught by one who has labored without sloth and with diligence under heavy arms: so it is fitting and proper that one initiated into sacred things should teach those devoted to the lot of the Church and to its service the things that are ecclesiastical, and should take special care to instruct them with salutary teachings. Thus I have been conquered, I confess, by your importunity, most worthy sir, though one that is more timely and more commendable in every way, and also by that outstanding sincerity of your mind, with which you seek not private advantage, but only the public good.

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EPISTOLA. tantum rationem habens ea impensis expetis fieri quæ ad dei honorem, in omnibus quæredum & ad animarum nostrarum salutem attinent, quæque ad cultum ecclesiasticum & maiorem diuinarum reru[m] spectant celebritatem. Victus sum denique incredi bili tua in me beneficentia, qua ob suscepta cumu- latissimè à tua reuerenda paternitate munera vsque adeò illi sum obstrictus, vt ne minimam quidem il loru[m] parte condigna co[m]pensatione æquare possem. Ne tamen ob hâc tuoru[m] in me meritoru[m] inæstimabi lem magnitudinem nulla prorsus ipsas referatur gra tia, quibus certè debetur quâ maxima co[n]nixus sum pro viribus elucubrare succisuiuo studio hoc quod t[ame]n opere efflagitasti opus: non quidem quantu[m] ex- poscit ipsa rei dignitas sed quantu[m] valet tenuis mea facultas: persuasum habens singularem tuam bene- uolentiam mihi quidem perspectissimâ facili venia id excusaturâ: quod minus sufficienter aut plenè di- scussum est in eo negotio, aut non satis reclusum. Enimuerò hâc nostra qualemcuque elucubratione[m], Elucidatoriu[m] ecclesiasticum inscripsi quoad eccle- siasticu[m] pertinêntia officiu[m] atque in eo legenda, dicê- dave clarius elucidet. Eâdem quadrifidam quadri- partitam digessi: atque in quatuor libros dissectam. Quoru[m] primus hymnos ecclesiasticos: secundus nonnulla c[on]tica antiphonas, resposoria & peculiares quasda[m] benedictiones: tertius aliquas missæ partes præcipuè præfationes & canoné: denique quartus prosas missarum explanabit. Non tamen passim om nes hymnos aut prosas promiscuè dilucidare insti- tui: quandoquidé id maiore[m] exigeret operu[m] & oculu[m] quàm ipse possem in re præsenti impedere sed eos dun-

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EPISTLE. only having regard to that expense, you ask that those things be made which pertain to the honor of God, to be sought in all things, and to the salvation of our souls, and which relate to ecclesiastical worship and the greater celebration of divine matters. At last I am overcome by your incredible beneficence toward me, by which, because of the gifts received in abundant measure from your reverend paternity, I am so bound to her that I could not even repay the smallest part of them with a fitting compensation. Yet lest, on account of the inestimable greatness of your merits toward me, no gratitude at all be rendered in return for them, to whom indeed it is owed, I have with the greatest effort labored as far as I could, with a brief and painstaking study, to produce this work which you have nevertheless demanded in the work: not indeed as much as the dignity of the matter itself requires, but as much as my humble ability can manage: being persuaded that your singular goodwill, which is indeed most clearly known to me, will readily excuse this: that which has been less sufficiently or fully discussed in that matter, or not sufficiently disclosed. And so this our work, however slight, I have entitled Elucidatorium ecclesiasticum , insofar as it may more clearly illuminate what pertains to ecclesiastical office and what is to be read or said therein. I have arranged it in that fourfold, four-part division: and divided it into four books. Of these, the first will explain the ecclesiastical hymns; the second some canticles, antiphons, responsories, and certain special blessings; the third some parts of the Mass, especially the prefaces and the canon; and lastly the fourth will explain the prose of the Masses. However, I did not intend to elucidate indiscriminately all hymns or prose everywhere: since that would require a greater amount of work and attention than I myself could expend in the present matter, but those

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EPISTOLA. t at qui in frequetiore 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 dignior quæadmodum etiam fieri à me debere expetisti. Meum vtique erit studium: genera carminum quibus hymni cõtexti sunt paucis describere, rhythmorum ecclesiasticorum in prosis obseruatorum leges & numeros recesere. si qua in illis errata aut mendosa depre hesafuerit ad lima reducere: authores ipsorum vbi mihi cõperti fuerint nominatim exprimere. Demum siqua deinde occurrerit annotationem, p[ro]priam diffusius exposcetia, aut ex grãmatica, aut ex scriptura sacra pendetem illa adducto probatorum authorum testimonio, approbationeve sanctorum eloquiorum ordine versuum obseruato subnecta, 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: quâ ignorata intelligentia infirmis præcludere. Siquidem vt ita facere, mihi legem præscripsisti: & eorum etiam quæ ad grãmatica 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 eâ culpâ quæ certè nulla est, ascribat cui malui vt par erat in re tam seria morem gerere, quàm 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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LETTER. But since it is used in the more frequent practice of the Church, and those things which you left with me written down on my departure from here, you wished to have explained before the others, I shall nevertheless add others besides them at times: those whose use is more common and whose meaning is worthier, just as you also asked that I ought to do. It will certainly be my effort to describe briefly the kinds of songs with which hymns are woven, and to review the laws and measures of the ecclesiastical rhythms observed in prose; if any errors or corrupt passages shall be found in them, to bring them back to the file; to name the authors themselves, where they shall have been known to me, expressly. Finally, if any further note should arise, demanding fuller explanation, whether from grammar or from Holy Scripture, I shall append it, with the testimony of approved authors cited and the approbation of the sacred sayings observed in order of verses; nor shall I shrink even from bringing forward those things which will seem humble or at times very like elementary instruction for children, wherever the place shall 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 for those very things to be set forth more fully, lest understanding, being ignorant of them, be shut off from the weak. For indeed you prescribed this as a law for me to do so; and you also asked for an explanation of the matters that pertain to grammar, if ever the matter itself should require it to be added. If therefore some shall condemn or disapprove of my having done this at your request, let him lay upon me that fault—which certainly is none—who preferred, as was fitting, to comply in so serious a matter rather than to dread the faultfinding and censure of others. Supported therefore by the authority and patronage of your most weighty name, to which I rightly wished these my labors to be dedicated, I prefer for the readers

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EPISTOLA. legentium iustructione videri vtilia, quàm præclara & ardu hic dicere. Cæterùm quoniam non solum hanc operam nostram insigni ecclesiæ tuæ Laurien- si aut Pænoniæ, sed & galliæ nostræ & quibúsyis a- liis profuturâ speraui, ratus sum id cunctis conduci bile fore si in lucem ædatur arte chalcotypa, profe- raturque in publicum quo in plures extendatur at que propagetur ipsius (si qua est futura) vtilitas. Au diuisti náque ex diuino patre Dyonisio (cuius præ ter cæteros es studiosissimus) spiritualia munera sui in plura distributione nequaquam imminui, sed ma gis ac magis exundare, quo diuinæ bonitatis inex- haustum propius imitentur fontem, qui iugi perpe tuaque bonorum in creaturas elargitione non dimi nuitur, sed immensus semper & exuberantissimus permanet. Itaque amplissimæ tuæ paternitati dedi- catum hoc opus, atque pollicitationis nostræ satis- factorium, sereniore vultu suscipe quo so, atque illud in mei (quo te merito prosequor) monumentum & pignus amoris, & vel exiguu[m] gratitudinis in te meæ argumentum apud te repone, no[n] quidem vt ea quæ complectitur euoluendo discas, qui literis cum hu manis, tum diuinis liberaliter ac præclarè institutus longè hæc omnia transcendisti neque eorum indi ges elucidatione aut enodatione: sed vt frequentio re codicis huius aspectu atque attrectatione, cre- brior mei te subeat memoria, qui tibi clietulus sum deditius, tuæque dignitatis obseruantissimus. Va- leat quàm diutissime, venerada & mihi semper co- lenda tua paternitas. Ex Parissis, anno verbi incar- nati. 1515. AD

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EPISTLE. I have thought it better to speak things useful for the instruction of readers than things splendid and difficult. However, since I have hoped that this labor of ours would profit not only your distinguished church of Laurien- se or of Paeonia, but also our France and any others besides, I judged it would be beneficial to all if it were brought to light by the art of engraving and published, so that its usefulness, if there is to be any, might be extended and spread more widely. For you have heard from the divine father Dionysius, whose studies beyond the rest you especially pursue, that spiritual gifts, by being distributed among many, are by no means diminished, but rather flow forth more and more, in order to imitate more closely the inexhaustible fountain of divine goodness, which by a continual and perpetual bestowal of blessings upon creatures is not diminished, but always remains immense and most abundant. Therefore I dedicate this work to your most ample paternity, and as a fulfillment of my promise receive it with a more serene countenance, and place it with you as a memorial of me, whom I rightly follow with devotion, and as a pledge of love, and even as a small token of my gratitude toward you; not indeed so that, by reading through what it contains, you may learn those things—for you, instructed liberally and most excellently in both human and divine letters, have long surpassed all these matters and have no need of their explanation or unraveling—but so that, by more frequent sight and handling of this book, a more constant memory of me may come to you, since I am your devoted little servant and most observant of your dignity. May your venerable and ever-to-be-revered paternity live as long as possible. From Paris, in the year of the Incarnate Word 1515. TO

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AD LECTOREM. Andide lector, id vnum te admoni- tum velim: quod cum secunda huius operis pararetur æditio, ipsiusque à vertice ad calcem vsque mea opera rursum susciperetur recognitio: ope rae precium duxi eam cum ampliore foenore & incremento fieri debere. Proinde nulla propemodum antè dictorum facta subtractione, & paucis ad modum sicubi res efflagitabat commuta- tis, cuique librorum præsentis operis facta est ali- quanta accessio, & adiectio eorum quæ in priore volumine nequaquam continebantur. Siquidem in primo libro interiecti sunt (suo quisque loco) com- plures hymni, prius nequaquam expositi. Secundus cantica serialia cuiusque diei totius hebdomadæ co- plectitur adiectitia, & nonnullas benedictiones cal- ci eius annexas. Tertius aliqua ad sanctissimum al- taris sacrificium pertinentia generatim in ipsa fron te comprehendit adiuncta, præsertim quæ consecra- tionem, Ecclesiæ & altaris, indumentorum sacer- dotalium rationem, & ministros ipsos templi ac sa- cerdotes concernunt. Demùm in quarto libro su- peradditæ percipientur aliquot prosæ ecclesiasticæ cum suis explanationibus, suo quæque loco (vt cer- rus exposebat or do) dispositæ. Quæ omnia, ex col- latione huius secundæ emissionis eum prima, facilè constabunt. Vale, anno dominicæ incarnatio- nis: 1 5 2 0.

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TO THE READER. I would like to remind you of one thing: that when the second edition of this work was being prepared, and the whole of it was again revised from beginning to end by my labor, I judged it worthwhile that it should be made with greater profit and increase. Therefore, with hardly any of what had been said before taken away, and with only a few changes made where the matter required it, some addition was made to each of the books of the present work, together with the inclusion of things that had by no means been contained in the earlier volume. For in the first book several hymns have been inserted, each in its proper place, which had previously not been set out. The second contains added seasonal chants for each day of the whole week, together with certain blessings appended to its end. The third includes, in general form at the very beginning, some things pertaining to the most holy sacrifice of the altar, especially those concerning the consecration of the Church and altar, the ordering of priestly vestments, and the ministers themselves of the temple and the priests. Finally, in the fourth book, several ecclesiastical prose pieces, with their explanations, will be found added, each arranged in its proper place, as the order of the work demanded. All these things will be clearly evident from a comparison of this second edition with the first. Farewell, in the year of the Lord’s incarnation: 1520.

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INDEX HYMNORVM ECCLESIASTICORUM, in primo libro huius operis declaratorum, secundum ordinem literarum alphabeti collectus, à quibus suum sumunt exordium. A 154 Adesto sancta trinitas 183 Aeternae rerum conditor 17 Aeternae cæli gloria 43 Aeternae rex altissime, redemptor 164 Aeternae rex altissime reddes 302 Aeterna Christi munera 353 Agnoscat omne seculum 67 Ales diei nuncius 28 Alma chorus domini 175 Annue Christe seculorum 356 A patre vni genitus, ad nos venit 95 A solis ortus cardine 65, & 87 Assunt festa jubilea 275 Audi benigne conditor 109 Aue maris stella 244 Aue Catharina martyr 342 Aurealuce & decore ros. 267 Aureas ad nostras deitatis 110 Aurora ia spargit polum 47 Aurora lucis rutilat 148 B Beata nobis gaudia 170 Beatæ martyr prospera 362 C Catharinæ collaudemus 345 Choris nouæ Hierusalem 152 Christe redemptor gentiu[m] 63 Christe qui luxes & dies 105 Christe cunctorum dominator 205 Christe sanctorum decus 321 Christe redemptor omnium 315 Christe lucis splendor veræ 374 Clarum decus ieiunij 106 Claris coniubila Gallia 242 Cleri patrem & patronu[m] 215 Cæli deus sanctissime 35 Conditor alme syderum 55 Cöscendat, vsque sydera 295 Consors paterni luminis 27 Cordenatu ex parentis 69 Cultor dei memento 121 D Deus creator omnium 49 De patre verbum prodies 79 Deus tuorum militum 300 Deus tuorum militum 359 Deus psalmator cunctorum 575 Dies absoluti prætereunt 100 E Ecce iam noctis tenuatur 3 En miranda prodigia 278 En martyris Laureum 294 Ex more docti mystico 103 Exultet aula cælica 210 Exultet cælum laudibus 350 F Festu[m] nunc celebre, magná- que 2

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INDEX OF ECCLESIASTICAL HYMNS, declared in the first book of this work, collected according to the order of the letters of the alphabet, from which they take their beginnings. A 154 Adesto sancta trinitas 183 Aeternae rerum conditor 17 Aeternae cæli gloria 43 Aeternae rex altissime, redemptor 164 Aeternae rex altissime reddes 302 Aeterna Christi munera 353 Agnoscat omne seculum 67 Ales diei nuncius 28 Alma chorus domini 175 Annue Christe seculorum 356 A patre vni genitus, ad nos venit 95 A solis ortus cardine 65, & 87 Assunt festa jubilea 275 Audi benigne conditor 109 Aue maris stella 244 Aue Catharina martyr 342 Aurealuce & decore ros. 267 Aureas ad nostras deitatis 110 Aurora ia spargit polum 47 Aurora lucis rutilat 148 B Beata nobis gaudia 170 Beatæ martyr prospera 362 C Catharinæ collaudemus 345 Choris nouæ Hierusalem 152 Christe redemptor gentiu[m] 63 Christe qui luxes & dies 105 Christe cunctorum dominator 205 Christe sanctorum decus 321 Christe redemptor omnium 315 Christe lucis splendor veræ 374 Clarum decus ieiunij 106 Claris coniubila Gallia 242 Cleri patrem & patronu[m] 215 Cæli deus sanctissime 35 Conditor alme syderum 55 Cöscendat, vsque sydera 295 Consors paterni luminis 27 Cordenatu ex parentis 69 Cultor dei memento 121 D Deus creator omnium 49 De patre verbum prodies 79 Deus tuorum militum 300 Deus tuorum militum 359 Deus psalmator cunctorum 575 Dies absoluti prætereunt 100 E Ecce iam noctis tenuatur 3 En miranda prodigia 278 En martyris Laureum 294 Ex more docti mystico 103 Exultet aula cælica 210 Exultet cælum laudibus 350 F Festu[m] nunc celebre, magná- que 2

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INDEX. que 161 Fu porta Christi peruia 247 Foelix per omnes festum 271 Fratres vnanimes foedere 336 G Gaude mater pietatis 287 Gaude visceribus mater 304 Gaudent cæli noua luce 346 Gaude mater ecclesia 381 Gaude foelix Hungaria 338 Gloria laus & honor 131 Gratulare Cæsarea 231 Gratuletur ecclesia 14 H Hallelu ia dulce carmen 97 Hostis Herodes impie 84 Hymnû dicamus domino 139 I Iam Christe sol iustitiæ 115 Iam Christus astra ascéderat 172 Iam lucis orto sydere 5 Ia ter quaternis trahitur 113 Iesu quadragesimæ 116 Iesu salvator seculi, verbum 157 Iesu nostra redemptio 164 Iesu corona celsior 234 Iesu salvator seculi, redeptis 327 Iesu redemptor omnium 271 Iesu corona virginum 379 Immense cæli conditor 25 In maiestatis solio 186 Inter æternas superum coronas 237 Inuentor rutili dux bone 141 Iste confessor domini sacras 369 L Landa mater ecclesia 283 Lignû crucis miraculis 254 Lucis creator optime 11 Lucis huius festa: colat 285 Lux ecce surgit aurea 36 Lux mundi beatissima 221 M Magnæ deus potentia 39 Magne pater Augustine 354 Magno salutis gaudio 135 Martine confessor dei 332 Martine par apostolis 433 Martyr dei qui vnicum 360 Martyris ecce dies Agathæ 227 Martyris Christi canimus 292 N Nocte surgentes vigilemus 1 Nox tenebræ & nubila 33 Nox atra rerum cōtegit 36 Nouum sydus exoritur 290 Nouum sydus emicuit 341 Nunc sancte nobis spiritus 7 Nunciu vobis fero de supernis 91 O O Christi mater fulgida 277 O gloriosa domina excelsa 66 O lux beata trinitas, & principalis 49 O lux beata trinitas tres vniu 188 Onazaræne dux Bethleæ 119 O pater sancte, mitis atque pie 52 O quam glorifica luce coruscas 348 P Pange chorus hymnum dea filio

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INDEX. that 161 The way of Christ is open 247 Happy feast for all 271 Brothers, in one accord by covenant 336 G Rejoice, mother of piety 287 Rejoice, mother through your inmost parts 304 The heavens rejoice with a new light 346 Rejoice, mother Church 381 Rejoice, happy Hungary 338 Glory, praise, and honor 131 Congratulate, O Caesarea 231 Let the Church rejoice 14 H Halleluia, sweet song 97 Hostis Herodes, impious one 84 Let us sing a hymn to the Lord 139 I Now, Christ, sun of justice 115 Now Christ had ascended to the stars 172 Now that the light has arisen 5 This is drawn four times with pairs 113 Jesus of the quadragesima 116 Jesus, Savior of the age, word 157 Jesus, our redemption 164 Jesus, crown more lofty 234 Jesus, Savior of the age, redeemed ones 327 Jesus, redeemer of all 271 Jesus, crown of virgins 379 Great creator of heaven 25 On the throne of majesty 186 Among the eternal crowns of the heavenly ones 237 Good leader, inventor of the shining one 141 This holy confessor of the Lord 369 L Mother Church, praise 283 The wood of the cross with miracles 254 Best creator of light 11 Let the feasts of this light be kept 285 Behold, golden light rises 36 Light of the world most blessed 221 M God of great power 39 Great father Augustine 354 With great joy of salvation 135 Martin, confessor of God 332 Martin, equal to the apostles 433 Martyr of God, who [has] the only one 360 Behold the day of the martyr Agatha 227 We sing the hymn of Christ the martyr 292 N Rising by night, let us keep watch 1 Night dark and clouded 33 Black night covers the things of the world 36 A new star is rising 290 A new star shone forth 341 Now, Holy Spirit, to us 7 I bring you a message from above 91 O O glorious mother of Christ 277 O glorious lady, exalted one 66 O blessed Trinity and principal light 49 O blessed Trinity, three univ... 188 Leader from Nazareth, of Bethlehem 119 O holy Father, gentle and kind 52 How glorified you shine with light 348 P Sing the hymn, O chorus, to the Son of God

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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 38 Quem terra, pontus, æthera 223 Quod chorus vatum venera[n]dus R 218 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 Saluete flores martyrum 82 Sancte dei pretiose protomar IN SECUNDO sentis operis, Canticu[m] sanctoru[m] Augustini & Ambrosii cu[m] sua expositio[n]e 385 LIBRO PRÆ- contenta. Canticu[m] triu[m] pueroru[m] hebreo rum, pro die dominico 391 Canticum Esaia[m] prophetæ, c R

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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 38 Quem terra, pontus, æthera 223 Quod chorus vatum venera[n]dus R 218 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 Saluete flores martyrum 82 Sancte dei pretiose protomar IN THE SECOND part of the work, Songs of the Saints of Augustine & Ambrose, with their exposition 385 contained. Songs of the Three Hebrew Children, for Sunday 391 Song of the prophet Isaiah, c R

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INDEX. riæ secundæ assignatu[m] 397 Canticum Ezechiæ regis luda, pro feria tertia 401 Canicu[m] Annæ matris Samuelis, pro feria quarta 406 Canticum Moysi & filiorum Israel. feriæ quintæ accom- modatum 413 Canticum Abachuc propheta, feriæ sextæ adaptatu[m] 421 Canticu[m] moysi, laudibus matutinis indie sabbati designatum 434 Canticu[m] Zachariæ patris sancti Ioannis baptista[m] 447 Symbolum Athanasi, episcopi Alexandrini 455 Canticu[m] sacrosa[n]cte virginis Mariæ, paucis explicatum 464 Canticu[m] Sæcti Simeonis: officio copletorij assignatum 469 Antiphonæ in adu[n]ctu domini ad canticum beatæ virginis cantari solitæ 471 Antiphonæ post nativitatem domini, beatæ Mariæ virgini peculiares 480 Antiphonæ in octavis epiphaniæ decantandæ: de mysteriis baptismi 487 Nonnulla, de nativitate domini & beatæ virgine respon- soria 495 Nonnulla, quadragesimalis pachalis temporis, respon- soria 504 V DICIS CVM PRIMI TVM SE- cundi elucidatorij ecclesiastici libri: finis. De sancto eucharistiæ sacramento, dedicatio[n]e ecclesiæ, & sanctis martyrib. nonulla re sposoria, cum suis expositionibus 512 De horarum eccle. numero & denominationib. & primùm de officio matutino 615 Quid signet dictio halelu ia, Quid homilia, & amen 521 De prima, tertia, sexta & nona horis ecclesiasticis 524 De officio vespertino, & com- pletorij 527 De variis eoru[m] denominatio- nib. qui ad ecclesiâ spectant, aut ab eius gremio sunt sepa- rati ibidem De septe ordinu[m] eccles. nomi- nib. earu[m]q[ue] ratiombus 533 In festo purificationis beatæ virginis, benedictio cerco- rum 536 In die sacto parasceues: 546 In sabbato sancto paschæ: be- nedictio novi ignis, quo su[n]t Incendendi cerei 553 Benedict. cerei paschalis 557 Benedictio fontis baptimalis in sabbato paschæ 569 Benedictio carnium, in die sancto paschæ 580 Benedictio aquæ 588 Benedictio panis dominica- lis 587 Benedictio palmarum 592

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INDEX. Assigned to the second hour 397 The Canticle of King Hezekiah of Judah, for Tuesday 401 The Canticle of Anna, mother of Samuel, for Wednesday 406 The Canticle of Moses and the children of Israel, adapted for Thursday 413 The Canticle of the prophet Habakkuk, adapted for Friday 421 The Canticle of Moses, designated for the praises of matins on Saturday 434 The Canticle of Zechariah, father of holy John the Baptist 447 The Creed of Athanasius, bishop of Alexandria 455 The Canticle of the most holy Virgin Mary, briefly explained 464 The Canticle of Saint Simeon: assigned to compline 469 Antiphons in Advent of the Lord, usually sung with the canticle of the blessed Virgin 471 Antiphons after the Nativity of the Lord, peculiar to the blessed Virgin Mary 480 Antiphons to be sung in the Octave of Epiphany: concerning the mysteries of baptism 487 Some things on the Nativity of the Lord and the blessed Virgin: responses 495 Some things on the Lenten and Paschal season: responses 504 END OF THE BOOKS OF THE FIRST AND SECOND Ecclesiastical Illuminator. Some responses on the most holy sacrament of the Eucharist, the dedication of a church, and holy martyrs, with their explanations 512 On the number and denominations of the ecclesiastical hours, and first on matins 615 What the word halelu ia signifies, what a homily is, and amen 521 On the first, third, sixth, and ninth ecclesiastical hours 524 On vespers and compline 527 On the various denominations of those who belong to the Church, or are separated from its bosom, there On the names of the seven ecclesiastical orders, and their reasons 533 On the feast of the Purification of the Blessed Virgin: blessing of candles 536 On the holy day of Good Friday: 546 On Holy Saturday of Easter: blessing of the new fire, with which the candles are to be lit 553 Blessing of the Paschal candle 557 Blessing of the baptismal font on Holy Saturday of Easter 569 Blessing of meat on the holy day of Easter 580 Blessing of water 588 Blessing of bread of the Lord's Day 587 Blessing of palms 592

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Esu di IVDOCI CLICHTO. VEI, NEOPORTVENSIS, DOCTORIS Theologi, Flucidatoriu[m] ecclesiasticu[m]: cuius primus liber, hymnos ecclesiasticos, tum de tempore tum Sanctis facili declaratione de promit. DIEBVS DOMINI- cis ad nocturnum matutinu[m]: HYMNVS. Octe surgentes vigilemus omnes: Semper in psalmis meditemur, atque Nisibus totis domino canamus Dulciter hymnos. 2 Vt pio regi pariter canentes: Cum suis sanctis mereamur aulam Ingredi cæli, simul et beatam Ducere uitam. 3 Prestet hoc nobis deitas beatæ Spiritus: cuius reboat in omni Patris ac nati, pariterque sancti Gloria mundo. Amen. Præsens hymnus sapphico carmine & adonio decurrit. Nempe in vnoquoque versu tria complectitur carmina sapphica continuo se sequentia: quibus subnectitur quartum adonium: semper versum claudens. Constat autem carmen sapphicum, quod semper est endecasyllabu[m], vndecimque syllabaru[m], quinque sedibus & locis. Quoru[m] primo solus constituitur trocheus, secundo spondeus, tertio loco dactylus, quarto solus trocheus, quinto verò & postremò trocheus vel spondeus. Carme verò adonium: pentasyllabum semper est & quinque syllabaru[m], duos solum habens locos: in quorum primo solus ponitur dactylus: in secundo verò spondeus vel trocheus. Seruat autem hic hymnus exacte supraditi carminis legem: præterquam

Transcription: Translated (English)

Esu di IVDOCI CLICHTO. VEI, NEOPORTVENSIS, DOCTORIS Theologi, Flucidatorium ecclesiasticum: whose first book, ecclesiastical hymns, both for the seasons and for the Saints, with an easy explanation promises. ON THE LORD’S days, for nocturns and matins: HYMN. Let us rise at night and keep watch, all of us: let us ever meditate in psalms, and with all our efforts sing to the Lord sweet hymns. 2 That, singing together to the pious King: we may deserve, together with his saints, to enter the court of heaven, and likewise to lead a blessed life. 3 May the Godhead of the blessed Spirit grant this to us: whose glory resounds in the whole world of the Father and of the Son, and likewise of the Holy Spirit. Amen. This hymn runs in sapphic and adonic verse. Namely, in each verse it contains three sapphic lines following continuously one another: to which is attached a fourth adonic line: always closing the verse. Now the sapphic meter, which is always an hendecasyllable, of eleven syllables, has five feet and places. In the first there is only a trochee; in the second a spondee; in the third place a dactyl; in the fourth only a trochee; and in the fifth and last a trochee or a spondee. But the adonic meter: is always pentasyllabic and of five syllables, having only two places: in the first of which a dactyl is placed alone: in the second a spondee or a trochee. Now this hymn observes exactly the law of the aforesaid meter: except that

Transcription: ATR-1

Hymnorum in tertio carmine postremi versus: in cuius quarto loco ponitur pyrrichius pro trochoe: contra huiusce carminis regulam: quod scriptorum vitio potius quàm authoris fa ctum crediderim: cum eadem sententia facile ita potuerit exprimi, cuius reboat per omnem, gloria mundum. Cæterum author istius hymni est beatus Gregorius: in quo ad sacras vigilias nocturnas nos hortatur & decantâdas deo laudes: quo tandem cælestis regni consortium assequamur, & foelicem perpetuò viuamus vitam. I IANNOTATIONIS. In primo versus. Nocte surgêtes vigilemus. Cū admonet author nocte surgendu nobis esse & vigilandum: tempus exprimit proprium & congruum huic hymno decantando, in officio scilicet matutino: quinimmò in eius ferè principio & ante Psalmorum modulatione. Quod sanè matutinu officium, secundu pri mitiux ecclesiæ institutione circa medium noctis curriculum celebrari solitum est: ad imitationem sancti prophetæ <Psal.118.> dicentis. Media nocte surgebam ad confitendu tibi: super iudicia iustitiæ tuæ. Et adhuc in permultis insignibus ecclesiis, vt sacrosæctæ virginis Mariæ apud Parisios: & co- pluribus aliis, in omnibus etia ferè monasteriis & religiosis domibus obseruatur hic mos celebrandi officium matutinum circa medium noctis spacium. In eiusdem versus carmine tertio. Nisib[us] totis domino. Dictio nisib[us]: ablatiùs pluralis est à nomine nisus quartæ inflexionis: quod vim, laborem ac conatum significat: formaturque à verbo depotente nitor, vt habet nisus in præterito, quod quidé præteritum, sicut & nomen verbale, de quo hic sermo: etia in vsu est probatoru authoru. Sedulius in primo libro diuinorum mirabilium loquens de Arrhio hæresiar cha. Qui curua per aua rectum flectere nisus iter: foue dilapsus in atrâ corruit. Nixus vero nomen itidem quartę declinationis: partu signat. Virgilius in Georgicis. nec foetus nixibus ædunt: deduciturque ab eode verbo nitor: sed vt præteritu facit nixus. Cæterum nixus etiam interdum laboré & conatum signat. Mantuanus in vita sancti Georgij. Magnanimos nixus iuuet deus. Et rursu ibide. Semper ab extremo pendet victoria nixu: horáque præteritos foelicitat vna labores. In eiusdem versus carmine quarto. Dulciter hymnos: nomen hymnus (vt probati sentiunt

Transcription: Translated (English)

Hymns in the third song, in the final verse: in its fourth foot a pyrrhic is placed instead of a trochee: contrary to the rule of this song, which I would judge to be due rather to a scribe’s error than the author’s: since the same sense could easily have been expressed thus, whose fame resounds through the whole world. Moreover, the author of this hymn is blessed Gregory: in it he urges us to the sacred night watches and to sing praises to God: so that at last we may attain the fellowship of the heavenly kingdom, and may live a happy life forever. I IANNOTATIONIS. In the first verse. Nocte surgentes vigilemus. Since the author warns that we must rise at night and keep watch, he indicates the proper and fitting time for singing this hymn, namely in the matins office: indeed, almost at its very beginning and before the chanting of the Psalms. For this matins office, according to the earliest institution of the Church, used to be celebrated around the middle of the night: in imitation of the holy prophet saying: At midnight I rose to confess to you, for your righteous judgments. And even now in many notable churches, such as that of the most sacred Virgin Mary in Paris, and in many others, and in almost all monasteries and religious houses, this custom is observed of celebrating the matins office around the middle of the night. In the third line of the same verse. Nisibus totis domino. The word nisibus: the ablative plural is from the noun nisus of the fourth declension: which signifies force, labor, and effort; and it is formed from the deponent verb nitor, as nisus is in the past tense, which past tense, as well as the verbal noun of which this is here the subject, is also in use among approved authors. Sedulius in the first book of Divine Miracles, speaking of Arius the heresiarch, says: Who, with a crooked effort, sought to bend the straight path; he slipped and fell into the black pit. Nixus, however, is likewise a noun of the fourth declension and signifies birth. Virgil in the Georgics: nor do the young bring forth with straining: and it is derived from the same verb nitor: but as a past participle it forms nixus. Moreover, nixus also sometimes signifies labor and effort. Mantuanus in the Life of Saint George: May God assist noble efforts. And again in the same place: Victory always depends on the final effort: and one hour makes happy the labors of the past. In the fourth line of the same verse. Dulciter hymnos: the noun hymnus (as the learned say

Transcription: ATR-1

EX PO. sentiunt authores) græcum est vocabulum: laudem dei si- gnificans, alicuius metri lege co[m]posita[m]: sicut & omnes psal mi in hebræa lingua dicu[n]tur certa carminis lege esse for- mati: vt asserit Cassiodorus in expositione psalmi sexage simi sexti. Proinde & Psalmodia sæpenumero hymnus di- citur: vt eo loco psalmi 64. Te decet hymnus deus in Sia[m]: & tibi reddetur votum in Hierusalem. Aptè itidem & hæc diuinarum laudum cantica (quoru[m] nunc expositione deo adiutore aggredimur) dicuntur hymni: quoniu[m] in dei lau dem concinuntur, & certa aliqua lege carminis constru- cta sunt atque comprehesa. Neque quispiam hymnorum vsum tanquam leue quiddam & futile repudiet: quando- quidem is à tota ecclesia approbatus est vt ostendunt san ctiones canonicæ, sanctorumque patrum decreta, de co[n]se eratione distinctione prima, cap. de hymnis, hisce verbis. De hymnis canendis: & salvatoris & apostolorum habemus exemplu[m]. N[on] & ipse dominus hymnum dixisse perhi betur: Matthæo euangelista testa[n]te. Et hymno dicto exierunt in montem Oliuarum, Et Paulus apostolus ad Ephe sios scribit dicens. Impleamini spiritus sancto: loquetes vo bisipsis in psalmis & hymnis & canticis spiritualibus. Et quia nonulli humano studio hymni in laudem dei atque apostolorum & martyrum triu[m]phos co[m]positi esse noscuntur: sicut ij quos beatissimi doctores Hilarius atque Ambrosius condiderunt. In eode[m] quoque loco deinde refelli tur & confutatur acriter eoru[m] sententia: qui putant hymnos non esse recipi[n]dos eò quòd non descripturis sanctorum canonu[m] vel apostolica traditione existunt. In tertio versu, carmine tertio Reboat in omni. Reboare verbu[m] significat resonare. Virgili in Georgicis. Reboa[n]t sylux- que & magnus Olympus. Compositu[m] est ex præpositione re, & verbo boo, as, quod à bou mugitib[us] tractu[m] significat mugire siue sonare. Inde boat[us] nome[m]: ide[m] est quod mu gitus siue sonitus. DIEBVS DOMINICIS AD LAVDES matutinas. Eccia[m] noctis tenua- tur umbra: Lucis aurora rutila lans corruscat. Nisibus totis rogitemus o[mn]es Cunctipotentem. 2 ij Vt

Transcription: Translated (English)

EX PO. (say the authors) is a Greek word signifying the praise of God, composed according to the rule of some meter: just as all the psalms in the Hebrew language are said to have been formed according to a fixed law of song, as Cassiodorus asserts in his exposition of Psalm 67. Accordingly, Psalmodia is very often called a hymn, as in that place in Psalm 64: “To thee the hymn is due, O God, in Sion; and to thee shall a vow be paid in Jerusalem.” Likewise also these songs of divine praise, the exposition of which we are now undertaking with God’s help, are appropriately called hymns, because they are sung in praise of God, and are composed and framed according to some definite law of song. Nor should anyone reject the use of hymns as something light and futile, since it has been approved by the whole Church, as the canonical decrees and the decrees of the holy Fathers show, in the Distinction on consecration, first distinction, chapter “Concerning Hymns,” in these words. Concerning the singing of hymns: we have the example of the Savior and the Apostles. Nor is it said that the Lord himself sang a hymn, as the Evangelist Matthew bears witness: “And when they had sung a hymn, they went out to the Mount of Olives.” And the Apostle Paul writes to the Ephesians, saying: “Be filled with the Holy Spirit, speaking to yourselves in psalms and hymns and spiritual canticles.” And because some hymns composed by human effort in praise of God and of the triumphs of the apostles and martyrs are known, such as those composed by the most blessed doctors Hilary and Ambrose, in the same place the opinion of those is then sharply refuted and confuted, who think that hymns ought not to be received because they do not exist in the Scriptures of the holy canons or by apostolic tradition. In the third verse, in the third hymn, “Reboat in omni.” The word reboare means to resound. Virgil in the Georgics : “The woods and the great Olympus resound.” It is formed from the preposition re , and the verb boo, as , which, from the lowing of oxen, means to low or to sound. Hence comes the noun boatus ; it is the same as lowing or sound. ON SUNDAYS AT MATINS FOR LAUDS Even now the shadow of night is growing faint; the ruddy dawn of light glitters and shines forth. With all our strength let us all entreat the Almighty. 2 ii To

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HYMN OF M 2 Vt deus noster miseratus: omnem Pellat langorem, tribuat salutem, Donet nobis pietate patris, Regna polorum. 3 Prestet hoc nobis deitas beata. ut supra. Hymnus iste eiusdem est generis cum præcedente, carminisque sapphici & Adonij rectam seruat legé, præterquam in primi versus secundo carmine: in cuius tertio loco ponitur tribrachus pro dactylo. At si quis dixerit lucis exortus rutilas coruscat: & eandé servauerit sententiâ & exactam carminis legem. In secundi etiam versus secundo carmine: spondeus primo loco collocatur pro trocheo: quod quidem vitiu[m] carminis emendaretur: si ita co[n]texeretur. Pellat angore tribuat salutem. Eius author ignotus, quem tamen facile crediderim fuisse sanctu[m] Gregorium: ob continuatam præcedentis hymni materiam & idem carme. In eo, noctis ambitione describit & propinquum diei exortum: hortatur deum, oremus: vt noxia omnia à nobis auferat, salutaria tribuat, & deniq; cælesteregnum conferat. 1 IANNOTATIONES. In primo versu. Ecce iam noctis. Hic describitur tempus istius hymni decantandi: vtpote in fine ipsius officij matutini & post psalmos laudum: q[ui] ferme contingit circa ipsum diluculum, quo noctis opacitas paulatim discedit, & diei aduenientis percipitur sublustris & subrutila affulgentia. 2 In secudo versu: vt de[n] noster miseratus omnem. Miseratus participium: à verbo deponente primæ coniugationis miseror, aris, deducitur. quod significat opem ferre, alicuius miseriam leuare, & accusatiuo lungitur. Virgilius in Aeneide. O sola infandos Troia miserata labores. At vero misereor verbu[m] etia[m] depones sed secu[n]du[m] co[n]iugationis: significat super alicui[m] miseria moueri misericordiæ affectu, præteritu[m] habet misertus: & potissimum exposcit genitium. Virgilius in Bucolicis. Nil nostri miserere: mori me deniq; cogis. In eius de[m] versus secu[n]do carmine. Pellat la[n]goré, tribuat salute[m]. Vt modo dictu[m] est si id carme[m] eo modo legeretur ex vsu & more ecclesiastico. Pellat angore, tribuat salute[m], & tunc lenior ac suauior esset platio, si seruaretur carminis itegritas & tiæ abti-

Transcription: Translated (English)

HYMN OF M 2 That our God, having had mercy, may Drive away every sickness, grant health, Give to us, by the Father’s kindness, The kingdoms of heaven. 3 May the blessed Deity grant this to us, as above. This hymn is of the same kind as the preceding one, and preserves the correct law of the Sapphic and Adonic meter, except in the second foot of the first verse: in whose third place a tribrach is put instead of a dactyl. But if anyone should say, “the rising light shines with redness,” and should preserve the same sense and the exact law of the meter. Also in the second foot of the second verse, a spondee is placed in the first position instead of a trochee: which defect in the verse would indeed be corrected if it were arranged thus. Drive away anguish, grant health. Its author is unknown, whom yet I should easily believe to have been Saint Gregory: because of the continued subject matter of the preceding hymn and the same meter. In it he describes the advance of night and the approaching rising of day: he exhorts God, let us pray: that He may take away all harmful things from us, grant what is salutary, and finally bestow the heavenly kingdom. 1 NOTES. In the first verse, “Behold now [the end] of night.” Here is described the time for singing this hymn: namely at the end of Matins itself and after the psalms of Lauds, which almost happens around dawn itself, when the darkness of night gradually departs, and the pale and reddish brightness of the approaching day is perceived. 2 In the second verse: “that our God having had mercy [may drive away] every...” Mercy[ed] is a participle derived from the deponent verb of the first conjugation, miseror, aris, which signifies to bring help, to lighten someone’s misery, and is joined with the accusative. Virgil in the Aeneid: “O Troy, the only one to have had compassion on unspeakable sufferings.” But misereor is also a deponent verb, but of the second conjugation: it signifies being moved with pity toward someone, affected by compassion; its perfect is misertus, and it especially requires the genitive. Virgil in the Bucolics: “Have pity on none of us: at last you compel me to die.” In the second foot of that verse, “Drive away anguish, grant health.” As was just said, if that meter were read in that way according to ecclesiastical usage and custom. “Drive away anguish, grant health,” then the recitation would be gentler and sweeter, if the integrity of the meter were preserved and the defect of tiæ abti-

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EXO. 5 sentetixæ aptitudo. Est enim angor, oris, nomé à verbo an- go, is (q[ui] cruciare & vexare significat) deductu[m]: idé q[ui] cru- ciatus, anxietas, anxietudo siue angustia cum corporis, tu[m] animi, quem merito à nobis repelli oraremus: nam vbi in vale: cit, bonorum operum grave infert impedimentum. Quod & recte nos admonet Ecclesiasticus dicens. Tristi- <Eccle. 30> titudiam longe expelle à te: multos enim occidit tristitia, & non est vtilitas in ea. Quid autem langor significet: om- nibus est perspicuum. I AD PRIMAM. I am lucis orto sidere Potus cibi que parcitas. Deu precemur supplices: 4 Vt cum dies abscesserit Vt in diurnis actibus Nocte que sors reduxerit: Nos seruet à nocentibus. Mundi per abstinentiam 2 Lingua refrenas teperet: Ipsi canamus gloriam. Ne litis horror insonet. 5 Deo patrisit gloria Visum fouendo contegat: Eiusque soli filio. Ne uanitates hauriat. Cum spiritu paraclito 3 Sint pura cordis intima: Et nunc et in perpetuu[m]. Absistat et uecordia. Amen. Carnis terat superbiam II Hymnus iste vniformis est, & vno duxat genere car- minis costans, scilicet iambico dimetro: duos pedes pro vno metro mensurâque peculiariter obtinente, & idcirco à duabus cuiusque carminis mensuris siue metris: dime- trum ab authoribus passim nuncupatur. Ipsum autem quatuor sedibus atque locis compingitur ac coalescit. In primo quidem loco constituitur spondeus vel iambus: in secundo solus iambus. In tertio itidem spodeus vel iambus, in quarto vero & postremo loco iambus vel pyrrhi- chius, secundum postremæ syllabæ ipsius carminis quan- titatem & conditione. Itaque quisque versus istius hym- ni & consimilium (nam quamplurimi hymnorum ecclesiasticorum hac metri lege sunt contexti: quinimo ferè om- nes) quatuor continet huiusmodi carmina, & quod que carme octo complectitur syllabas, & duæ syllabæ semper a ij vnum

Transcription: Translated (English)

EXO. 5 The aptitude of sentence. For it is anguish, the name being derived from the verb ango, is (which signifies to strangle and vex): that is, what is tormented, anxiety, anxiousness, or distress, both of body and of mind, which we ought rightly to pray may be repelled by us; for when it takes hold, it brings grave hindrance to good works. And this Ecclesiasticus rightly admonishes us, saying: Cast sorrow far away from you; for sorrow has killed many, and there is no usefulness in it. But what languor signifies is clear to all. I TO PRIME. When the star of light has risen, let us beg with supplication: 4 That when the day has departed That in our daily actions and when night has brought its lot: He may keep us from the harmful. By abstinence from the world 2 May He restrain the tongue and temper it: To Him let us sing glory. Let no horror of contention resound. 5 Glory to God the Father May it cover the sight by fostering it: And to His only Son. Let it not draw in vanities. With the Paraclete Spirit 3 May the inner parts of the heart be pure: And now and for ever. Let folly depart. Let it trample the pride of the flesh. II This hymn is uniform, and consists of only one kind of verse, namely iambic dimeter: having by a special measure and quantity two feet for one metre, and therefore being called by authors from the two measures or metres of each verse, dimeter. It is made up and composed of four positions and places. In the first place there is set either a spondee or an iambus; in the second, only an iambus. In the third likewise a spondee or an iambus; in the fourth and last place, an iambus or a pyrrhic, according to the quantity and condition of the final syllable of the verse itself. Thus each verse of this hymn and of similar ones (for very many of the ecclesiastical hymns are woven according to this rule of metre; indeed, almost all) contains four such feet, and each foot comprises eight syllables, and two syllables always one

Transcription: ATR-1

Hymnorum vnum constituunt ipsius carminis pedem. Vnumquodq[ue] autem carmen huius generis, hypercatalecticum est: quod in eo neque abudet syllaba neque deficiat. Et archilochiu[m] etia[m] dicitur ab archiloco, primo ei[us] iu[n]ctore. De quo Hor[us] i arte poetica Archilocu[m] p[ro]prio rabies armauit iabo. Porro i toto hoc hymno, p[er]dicti carminis regula ad vngue[m] seruatur: præterq[ue] i quæti vers[us] postremo carmine, vbi tertio loco ponitur troche pro spodeo, contra lege[m] hui[us] metri. Eius author est sanctus Ambrosius: in quo nos exhortatur quod exorto iam die rogemus deum vt per totu[m] dici curriculum nos custodiat à vitiis, detque die[m] ipsum in laude suæ perficere. 1 [Ann]otationes. In primo versu. Iam lucis orto sidere. Hoc loco temp[us] exprimitur: quo soleat hymnus iste ex ritu ecclesiastico cantari, qui officio primæ peculiater est addictus. Illud aut officium circa ipsius solis exortum eleuationem super nos, solet quotidie celebrari. Dicitur autem hic sol per insignem quandam excellentiam syde[m] lucis: quod cæteris syderibus sit lucidior, & totum hunc mundum sua lampade illustret. 2 [Ann] In secundo versu. Linguam refrenans temperet. Alludit hic ad hanc prophetæ orationem in psalmo. Pone domine custodiam orti meo: & ostium circumstantiæ labiis meis. Ita cum dicit visum fouendo contegat: exprimit hâc psalmi ad deum orationem. Auerte oculos meos ne videant vanitatem. Et ita fermè omnes hymnorum sententiæ deprecatoriæ locum habent aliquem scripturæ ex quo su[n]t desumptæ: & cui conformitate sensus aptè respondent, vt facile reprehendere possunt qui sacris literis vel mediocriter sunt inuersati. 3 [Ann] In tertio versu Absistat & vecordia. Vecordia pro stultitia & stoliditate animi, rectè hic sumitur: ad bona opera inertis ac inepti. Dicitur enim vecors: quasi sine corde, qui insipiens est & stolidus, quod à ve particula negatiua, & nomine cor compositum est. Cor autem pro prudentia benéque operandi scientia interdum sumitur. vt apud Hieremiam. Audi popule stulte, qui non habes cor. Inde cordatum homine dicimus prudente[m] & maturu[m]. 4 [Ann] In quarto versu. Noctemque sors reduxerit. Sors hic non pro fortuito rei euentu, aut parte quæ sortiendo cutquam euenit sumitur: sed pro successione vicissitudineque te[m]poris, cuius certa serie ac alternatione, dici succedit hora nocturna. E: tûc deo gloriam cana-

Transcription: Translated (English)

They make a single foot of the hymn itself. And every song of this kind is hypercatalectic, because in it neither does a syllable abound nor is one lacking. It is also called Archilochian, from Archilochus, its first inventor. Of this Horace says in the Art of Poetry : Archilochum proprio rabies armavit iambo. Moreover, in this whole hymn, the rule of the said meter is observed to the letter, except in the last verse of the hymn, where a trochee is placed in the third position instead of a spondee, contrary to the law of this meter. Its author is Saint Ambrose, in whom he exhorts us that, the day having already dawned, we should ask God to guard us from vices throughout the whole course of the day, and to enable us to spend the day itself in praise of Him. 1. Annotations. In the first verse, Iam lucis orto sidere . Here the time is expressed when this hymn is customarily sung according to ecclesiastical rite, and it is especially assigned to the office of Prime. That office is usually celebrated around the rising and elevation of the sun itself above us. Here the sun is called, by a certain notable excellence, the star of light, because it is brighter than the other stars and illuminates the whole world with its lamp. 2. In the second verse, Linguam refrenans temperet . Here he alludes to that prayer of the prophet in the psalm: “Set a guard, O Lord, before my mouth, and a door of restraint around my lips.” Thus, when he says, “covering sight, may he protect,” he expresses in this way the psalmist’s prayer to God: “Turn away my eyes, that they may not behold vanity.” And so nearly all the petitionary statements of hymns have some place in Scripture from which they are taken, and to which, in conformity of meaning, they suitably correspond, as those can easily notice who are even moderately versed in the sacred writings. 3. In the third verse, Absistat & vecordia . Here vecordia is rightly taken to mean foolishness and dullness of mind, unfit for good works and inert. For a person is called vecors , as it were “without a heart,” one who is foolish and dull, since it is formed from the negative particle ve and the noun cor . But cor is sometimes taken to mean prudence and knowledge of acting well. Thus in Jeremiah: “Hear, O foolish people, who have no heart.” Hence we say a thoughtful man is a prudent and mature man. 4. In the fourth verse, Noctemque sors reduxerit . Here sors is not taken to mean a chance outcome of a thing, or the share that comes to someone by lot; rather it is taken for the succession and alternation of time, by whose fixed order and change the nocturnal hour follows the day. And then sing glory to God.

Transcription: ATR-1

EX PO. 7 mus, rationabile est: quod ei munere diem totum transe- gerimus sine incommodo ac malo. I AD TERTIAM. N Vnc sancte nobis spiritus Vnú patri cu[m] filio: Dignare promptus ingeri Nostro refusus pectori, 2 Os, liqua, me[m]s, se[m]p[er], uigor: Confessionem personem Flammescat igne charitas Accedat ardor proximos 3 Præsta pater piissime: Patrique compar unice: Cum spiritu paraclito: Et nunc et in perpetuum. Amen. Eodem genere carminis hymnus iste constringitur: si- cut procedens, & vbique rectam seruat illius metri legem præterqua[m] in postremo carmine tertii versus: In cuius ter tio loco ponitur trocheus prospondeo: quod quidem vi- tium tolleretur: si quis ita versum illum clauderet, nûc & per omne seculum. Author eius est beatus pater Am- brosius: in quo sanctum inuocat spiritum: vt dignetur no- bis illabi. hortatur deinde: vt & corpore & animo diuinas personemus laudes: ac seruentem charitatis affectum in proximos habeamus. ANNOTATIONES. In pri mo versu, Nunc sancte nobis spiritus. Quoniam hic pri- mo versus intricatâ & difficilem prima fronte habet stru- cturam atque contextum: ita est ordinanda eius sententia. O sancte spiritus qui es vnu[m] in substatia ipsi pat ri cu[m] filio: dignare promptus ac facilis ingeri illabiq[ue]; nobis, refusus atq[ue]; infusus nostro pectori siue animæ nostræ. vt datius nobis: ad verbu[m] ingeri nectatur, & nostro pectori: ad par ticipiu[m] refusus, quod ibi tatu[n]dè valet atq[ue]; illapsus vel in- fusus. Cæteru[m] ibidè dicitur spus sanctus esse vnu[m] patri cu[m] filio: quia vnius ac eiusde[m] est substantiæ & naturæ cu[m] deo patre & filio: à quibus ineffabiliter procedit. Cu[m] enim vni ca sit & indiuidua diuina substantiæ, tribus super diuinis personis communis ac eadem: haud dubiè spiritus sanctus & patri & filio co[n]substantialis est, & vtrique vnitate sub- statia co[n]iugitur. Quod aptè & accomodatè per neutru[m] ge n[on] vnu[m], hic insinuatur: p[er] ipsu[m] substantiæ est significatium. quæ admodu[m] filius dei vt seipsu[m] vni[us] & eiusde[m] substat[i]æ cu[m] deo patre esse inueret: dixit. Ego & pater vnu[m] sumus. Nô Iohan. 10. est aut admittendu[m]. quod spirit[us] sanct[us] sit vne[m] patri cu[m] filio. a iiiij Nam

Transcription: Translated (English)

EX PO. 7 it is reasonable that we should spend the whole day in his service without inconvenience or harm. I AT TERTIAM. Now, holy Spirit, with the Father and the Son: Deign readily to be poured in into our hearts, made receptive, 2 O mouth, flow, mind, always, vigor: Let confession speak, let charity be kindled with fire, let zeal for our neighbors grow. 3 Grant this, most loving Father: and only-begotten equal to the Father: with the Paraclete Spirit: both now and forever. Amen. This hymn is composed in the same kind of verse: like the preceding one, it everywhere observes the correct law of that meter except in the final verse of the third line; in which the third place has a trochee where a spondee should be: a defect that would indeed be removed if one were to end that verse thus, now and unto every age. Its author is the blessed father Ambrose: in it he calls upon the Holy Spirit, that he may deign to come upon us. He then exhorts that we should proclaim divine praises in both body and soul, and have a burning affection of charity toward our neighbors. NOTES. In the first verse, Nunc sancte nobis spiritus. Since this first verse has at first sight a complicated and difficult structure and arrangement, its sense should be ordered thus: O Holy Spirit, who are one in substance with the Father and the Son, deign readily and easily to be brought in and to enter into us, poured out and infused into our heart or our soul, so that it may be more clearly for us: the word ingeri is to be joined with our heart, and refusus with the participle, which there has the same force as poured in or infused. Moreover, it is said there that the Holy Spirit is one with the Father and the Son, because he is of one and the same substance and nature with God the Father and the Son, from whom he proceeds ineffably. For since the divine substance is one and indivisible, common and the same to the three supernal persons, the Holy Spirit is undoubtedly consubstantial with both the Father and the Son, and is joined to each by unity of substance. This is fittingly and appropriately indicated here by the neuter form unum, for it signifies the substance itself, just as the Son of God, wishing to show himself to be of one and the same substance with God the Father, said, I and the Father are one. John 10. Nor is it to be admitted that the Holy Spirit is one with the Father and the Son. a iiii Nam

Transcription: ATR-1

Hymnorum Nam sermo ille indicaret vnam eandemque esse persona[m] spirit[us] sancti cum patre & filio: quod masculinum genus, personæ sit insinuatiuum. Illud autem nequaqua[m] recipie[n]dum est: cum inter ipsas tres diuinas personas sit discretio personalis. In secundo versu. Os, lingua, mens, sensus, vigor. Hæc quinque, os, lingua, mens, sensus, vigor: ponu[n]tur ad indicandum omnia quæ ipsius hominis sunt, siue ad corpus siue ad animam pertinent. Os enim & lingua, & se sus: ad corpus attinent: mens autem & vigor siue virtus animi: ad spiritum. Debet enim & caro in nobis & spiritus diuinas laudes personare: vt dicamus cum propheta. Be- <Psal. 102> nedic anima mea domino: & omnia quæ intra me sunt, no mini sancto ei[us]. Et co[n]fessio eo in loco non pro confessione peccatoru[m] aut fidei accipitur: sed pro confessione laudis, vt frequetissime in scriptura. Deniq[ue] ignis ibidè p[er] spiritu sancto recte sumitur: qui ignis est ille cælestis, quem <Luce 12> dominus venit mittere in terru[m], & corda nostra terrena: & nihil aliud vult: nisi vt sacer ille ignis i nobis succedatur. AD SEXTAM. Rector potes uerax Et ignibus meridiem. deus: 2 Extigue flammas litiu[m]. Qui temperas rerum Aufer calorem noxium. uices. Cofer salutem corporu[m]: Splendore mane instruis: Veráq[ue] pacè concordiu[m]. Hymnus iste, carminis iambici dimetri legem vbique obseruat. In tertio tamen carmine primi versus vocalem habet alteri vocali continuo sine collisione præpositam, quod non passim cuique licet. Neque in quarto eiusdem versus carmine trocheus tertio loco ponitur pro spodeo: vt putarent illi qui primam syllabā dictionis meridie cre derent esse longam & secundam breuem. Nam ediuerso prima eius syllaba breuis est & secunda longa: quare eo loco apte ponitur iambus. At verò primæ datæ dictionis syllabam breuem esse & secudam longam: testis est Mart. in hoc carmine iambico senario. Inter repentes post meridiem buxos. Idem obseruat Catullus in hoc verbo meridio, as, in hoc carmine phaleutio. Iube ad te veniam meridiatum. Author eius: sanctus Ambrosius. In eo diuinâ laudat omnipotentiam à prouida ordinatione ac dispositio[n]e temporum, oratque vt ardores concupiscentiarum à ne-

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Of the Hymns For that expression would indicate that the person of the Holy Spirit is one and the same with the Father and the Son: since the masculine gender is suggestive of a person. But that is by no means to be accepted, since among the three divine persons there is a personal distinction. In the second verse: Mouth, tongue, mind, senses, strength. These five, mouth, tongue, mind, senses, strength, are set forth to indicate everything that belongs to man, whether it pertains to the body or to the soul. For mouth and tongue, and senses, belong to the body; but mind and strength, or the power of the soul, belong to the spirit. For both flesh in us and spirit ought to utter divine praises, so that we may say with the prophet: “Bless the Lord, O my soul, and all that is within me, bless his holy name.” And in that place confession is not taken for confession of sins or of faith, but for confession of praise, as most frequently in Scripture. Finally, fire there is rightly understood by the Holy Spirit: for that fire is the heavenly fire which the Lord came to send into the earth and into our earthly hearts, and he wills nothing else except that that sacred fire be kindled in us. TO THE SIXTH. Ruler, true God, you temper the east wind and the fires of noon. You who govern the seasons of things, extinguish the flames of the peoples. You cover with the glow of morning; remove harmful heat. Grant health to bodies; and true peace to those at concord. This hymn everywhere observes the rule of the iambic dimeter. Yet in the third foot of the first verse it has a vowel placed immediately before another vowel without elision, which is not allowed to everyone indiscriminately. Nor in the fourth foot of the same verse is a trochee placed in the third position in place of a spondee, as those would think who believed the first syllable of the word meridie to be long and the second short. For on the contrary, its first syllable is short and the second long; wherefore an iamb is suitably placed there. But that the first syllable of the word cited is short and the second long is testified by Martial in this iambic senarius: “Among the box-trees that creep after noon.” The same is observed by Catullus in this word meridio, as, in this phalaecian poem: “I bid you come to me at noon.” Its author: Saint Ambrose. In it he praises the omnipotence of God from the wise ordering and arrangement of the seasons, and he prays that the heat of desires may be removed from the...

Transcription: ATR-1

EXPO. bis tollat: & salutaria tam corpori quam animæ tribuat: corpori quidem sanitatem, animæ vero tranquillitatem. 1 IANNOTATIONS. In primo versu. Splé- dore mane instruis. Hoc in loco mane, non aduerbij sed nominis locum tenet & significationem. tempus enim ma tutinum signat: & accusatiuus est. Sic & apud sacram scri pturam frequenter sumitur in primo cap. Geneseos. Sic & apud Persium ponitur cum ait. Nempe hoc assidue? na[m] claru[m] mane fenestras intrat. Vbi mane nominatiuus est & adiectiuo neutri generis annectitur. 2 In secudo ver- su. Extingue flammas ludum. Hoc loco flama, calor, ignis, sumuntur (vt ita dixerim) in malam partem: pro commo- tione & vehementia noxiaru[m] concupiscentiaru[m] militantiu[m] contra spiritum: quomodo & in sacris eloquis sæpenume ro accipiùmve. vt apud prophetam. Omnes adulteri quasi clybanus ardens. Et Paulus. In quo positis omnia tela ne- quissimi ignea extinguere. Denique Iacobus. Lingua ig- nis, vniuersitas iniquitatis. inflammat rotâ nativitatis no- stræ inflammata à gehenna. In eodem versu. Veramque pacem cordium. Pax quam dat hic mundus: non vera est pax sed adumbrata & simulata. Non est enim pax impiis: dicit dominus. Pax verò quam deus confert, na[m]quilitas s. co[n]scientiæ, atq; co[n]cordia cu[m] deo, seipso & proximo, vera est & syncera pax, summoperéque expetéda. de qua dicit psal. Pax multa diligèub[us] legè tuâ & no[n] est illis scandalu[m]. AD NONAM. R. Erum deus tenax ui- 2 Largire clarum ue- gor, spere: R Immotus in te per- Quo uit a nusqua[m] decidat manens Sed præmium mortis sa- Lucis diurnæ tempora: cræ Successibus determinans. perennis instet gloria. Hymn[us] iste, carminis iambici dimetri regula apte coer- cetur. Author eius: S. Ambrosius, in quo diuinam laudat prouidentia[m] sua virtute omnia co[n]seru[m]tem: & diei partes suis vicibus distinguétem. Orat vt item foelicem & beatu[m] vitæ exitu[m] deus largiatur nobis: & post mortem sanctam ac piam, vitam æternâ. 1 IANNOTATIONS. In primo versu. Rerum deus tenax vigor. Hic dicitur deus

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EXPO. may it take away these things: and may it bestow what is salutary both for body and soul: health, indeed, for the body, but tranquility for the soul. 1. ANNOTATIONS. On the first verse. Splendor of morning, you instruct. In this place, mane functions not as an adverb but as a noun and has the meaning of time; for it signifies the morning hour, and it is accusative. So also it is frequently used in Sacred Scripture in the first chapter of Genesis. So also it is placed in Persius when he says: “Surely this continually? for bright morning enters the windows.” Where mane is nominative and is joined to a neuter adjective. 2. On the second verse. Extinguish the flames of sport. In this place, flame, heat, fire are taken, as I may say, in a bad sense: for the motion and vehemence of harmful desires fighting against the spirit; as they are often understood in Holy Scripture as well, as in the prophet: “All adulterers are like a burning furnace.” And Paul: “Wherein, take up all the fiery darts of the wicked, to extinguish.” Finally James: “The tongue is fire, the whole mass of iniquity; it sets on fire the wheel of our birth, inflamed by Gehenna.” In the same verse. And true peace of hearts. The peace that this world gives is not true peace, but shadowed and feigned. For there is no peace for the wicked, says the Lord. But the peace that God bestows, that is, tranquility of conscience and concord with God, oneself, and one's neighbor, is true and sincere peace, and greatly to be desired; concerning which the Psalm says: “Great peace have they that love thy law, and there is no stumbling-block for them.” AD NONAM. R. O God, steadfast vigor of things, R. Remaining unmoved in you The times of daylight You determine by their courses. 2. Bestow a bright end, So that life may nowhere fall away, But may enduring glory Stand in place of death’s reward. This hymn is aptly restrained by the rule of the iambic dimeter. Its author: St. Ambrose, in whom he praises divine providence, preserving all things by its power and distinguishing the parts of the day by their proper turns. He prays that God would likewise grant us a happy and blessed end of life, and after a holy and pious death, eternal life. 1. ANNOTATIONS. On the first verse. O God, steadfast vigor of things. Here God is said...

Transcription: ATR-1

Hymnorum deus esse vigor tenax rerum, quoniâ omnitenenti sua vir tute cuncta conseruat in suo tenore: in seipso tamen per- manet immotus: quia apud ipsum nô est transmutatio nec vicissitudinis obúbratio, stabilisque manes dat cuncta mo ueri. Demum dei tempora successibus determinat: quoniâ horis diurnis suas vicissitudines & ordine assignat, Or- dinatione enim ipsius (vt ait Psalmus) perseuerat dies. & alio loco. Fecit lunam in tempore: sol cognouit occasum suum In secundo versu. Largire clarum vespere. Istius se sibilis & téporalis diei vespere, etla téporariu ac fluxu, vt pote tempus vespertinum atque serotinum obscuru est & atrum nam ob vicinum noctis crespusculu & solis occasum: paulatim decumbit in tenebras. Vespere autem spiri tuale & mysticum: scilicet sacer beatus vitę exitus, qui no bis est vespere præsentis incolatus, est clarum & lucidum quoniam succedentem non habet tenebrarum horrorem: sed lucidam regni cælestis habitatione, nullo fine claudè dam. Et in isto claro vespere vita nusquam decidit siue de ficit: quia mors ibi amplius locu non habet, sed immortalit tas & perennitas est indeficientis vitæ. Potest itaque poste rioris versus secundum carmen de vita futura & alterius seculi intelligi: sicut nunc expositum est: necnon & de vita præsenti: quam petimus hic ita a nobis transigi: vt ipsa nunquam decidat à rectitudine neque prolabatur in mor tem animæ per peccatum sed æterna nobis gloria deinde adueniat, quæ est præmiu atque remuneratio mortis san- ctæ. Qui eni in domino moriuntur, beati sunt, atque sem pitem in vitam in mercede accipiunt. Insuper & hic an- notatione non est indignum: quod vespere nomen inde- clinabile neutri generis, p extrema diei parte: apud sacra scripturam in frequenti est vsu: vt, factum est vespere & mane dies vns. Apud authores verò singularis literaturæ non id nomen in vsu versatur: sed vesper, eris, vespe- ra, & vesperum, i. quorum trium vnumquodque signi- ficat vltimam diei partem: cum iam noctis instat opacitas quoniam eo tempore stella post occasum solis exoriens (quæ vesper à Latinis dicitur, & vesperus, & vespera: à Græcis verò hesperus) apparere solet. Exempla horum passim occurrunt. D I I-

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Hymnorum God is the sustaining force of all things, for by his omnipotent power he preserves all things in their own order; yet in himself he remains unmoved: because with him there is no change, nor shadow of turning, and though he remains steadfast he gives motion to all things. In the end, God determines the times by their succession: for he assigns their changes and order to the hours of the day. For by his ordering, as the Psalm says, the day continues. And in another place: “He made the moon for the seasons; the sun knew his going down.” In the second verse: “Grant the bright evening.” The evening of this visible and temporal day, and likewise its temporal and fleeting character, is dark and black, since, because of the nearby twilight of night and the setting of the sun, it gradually sinks into darkness. But the spiritual and mystical evening, namely the sacred and blessed end of life, which for us is the evening of this present sojourn, is bright and clear, because it has no succeeding horror of darkness, but a bright habitation of the heavenly kingdom, enclosed by no end. And in this bright evening life nowhere falls away or fails: because death has no further place there, but immortality and perpetuity are the unfailing life. Therefore the second verse of the later hymn may be understood of the life to come and of the other age, as has now been explained; and also of the present life: which we pray may be conducted by us here in such a way that it never departs from righteousness, nor slips into the death of the soul through sin, but that eternal glory may afterwards come to us, which is the reward and recompense of holy death. For those who die in the Lord are blessed, and receive as their wage everlasting life. Moreover, it is not unworthy of note here that “vespere” is an indeclinable noun of neuter gender, meaning the last part of the day, and is in frequent use in Holy Scripture, as in: “And it was evening and morning, one day.” But among authors of finer literature this noun is not used; rather, vesper, vesperis, vespera, and vesperum, each of which signifies the last part of the day, when the darkness of night is already approaching, because at that time the star rising after the setting of the sun—called by the Latins vesper and vesperus and vespera, and by the Greeks Hesperus—begins to appear. Examples of these are found everywhere. D I I-

Transcription: ATR-1

EXPO. 11 DIEBVS DOMINICIS: ad vesperas. 1 Vcis creator optime: mine: L Lucé dieru[m] proferes: Vitæ sit exul munere L Primordiis lucis nouæ Dum nil perenne cogitat. Mundi parans originem. Geseq; culpis illigat. 2 Qui mane iunctum ue- 4 Coelorum pulcet inti- speri mum: Diem uocari præcipis: Vitale tollat præmium Tetrum chaos illabitur. Vitemus omne noxium: Auui preces cum fletibus. Purgemus omne pessimum. 3 Nemens grauata cri- II Præsens hymnus carminis iambici dimetri regulam vbique exactè seruat: præter id quod in quarti versus primo carmine spondeum habet pro iambo in secundo lo co: quod non est frequenter admittendum. Author eius, sanctus Gregorius. In quo deum laudat: vt lucis diurnæ & temporum creatorem atque dispositorem: oratque ne- mens nostra peccatis oppressa exultet à vita coelesti: sed ita declinet peccata in præsenti seculo, vt in futuro æter- ni regni obtineat præmium, transeâtque à morte ad vitâ perpetuam. IANNOTATIONES. In primo ver su. Primordiis lucis nouæ. Describitur hoc loco ab autho re opus primæ diei, inter sex illos dies: quibus in Genesi mundus sensibilis creatus dicitur, Nempe primo die di- xit deus. Fiat lux: & facta est lux. & diuisit deus lucem à tenebris, vocauit lucem diem, & tenebras noctem. Et fa- ctum est vespere & mane: dies vns, id est prim[us]. Idcirco hic rectè dicit prim[us] versus: quod p[er] lucis nouæ primor- dia deus mundi parauit originem, quoniam ab ipsa luce inchoauit opus sex dieru[m]. Aptè itidè & verè dicit secûdus vers[us]: quod deus præceperit ipsum mane coniunctu[m] vespe ri vocari die, quonia ab illis partibus extremis, principio & fine: prim[us] ipse sex dieru[m] & reliqui o[mn]es, in Genesi deno minati sunt. 2 In secundo. Qui mane iunctu[m] vesperi. Ve speri hic datiuus est hul[us] nominis vesper, eris: tertia decl nationis: quod (vtpaulo ante dictu[m] est) extremâ diei parté signat <Gen. 1.>

Transcription: Translated (English)

EXPO. 11 OF SUNDAYS: at Vespers. 1 O best Creator of light: from the source: You bring forth the light of days: let life be an exile by your gift From the beginnings of new light, while it thinks of nothing lasting. Preparing the origin of the world. And so it binds with faults. 2 You who at morning joined to the evening You command the day to be called: let it take away the reward of life. Dark chaos comes in. Let us avoid every harmful thing: With tears and prayers. Let us cleanse away every worst thing. 3 Burdened with grievous faults, the mind... II The present hymn everywhere exactly follows the rule of the iambic dimeter meter, except that in the first line of the fourth verse it has a spondee in the second place instead of an iamb; which is not to be admitted often. Its author is Saint Gregory. In it he praises God as the creator and disposer of the daylight and of the seasons; and he prays that our mind, oppressed by sins, may not depart from the heavenly life, but so avoid sins in the present age that in the future it may obtain the reward of the eternal kingdom, and pass from death to everlasting life. NOTES. On the first verse. “From the beginnings of new light.” Here the author describes the work of the first day among those six days by which, in Genesis, the sensible world is said to have been created. Namely, on the first day God said: Let there be light; and there was light. And God divided the light from the darkness; he called the light day, and the darkness night. And it was evening and morning: one day, that is, the first. Therefore he rightly says in the first verse that by the beginnings of new light God prepared the origin of the world, since he began his work with the light itself on the six days. Likewise and rightly he says in the second verse that God commanded the very morning joined to evening to be called day, because from those extreme parts, beginning and end, the first of the six days and all the rest were named in Genesis. 2 In the second: “Who morning joined to evening.” Here “evening” is the dative of this noun vesper, vesperis, of the third declension, which (as was said a little before) marks the final part of the day. <Gen. 1.>

Transcription: ATR-1

12 HYMNORVM signat, vt apud Statiu[m]. Sed vesper opacus Lunares ia[m] ducit equos. Chaos autem apud antiquos confusam significabat rerum ante mundi formationem molem & congeriem: quæ ab eis omniu[m] rerum ponebatur principium. Hic autem (vt sæpe alias) pro tempore nocturno capitur: quod ob tenebras & obscuritatem, rebus confusionem ingerit. 4 In quarto versu. Cælorum pulset intimum. Hæc verba pulset & tollat: referri debent ad nominatiu[m] mens in præcedente versu expressum. vt sensus sit. mens ergo nostra feruenti oratione & meditatione assidua cælos ipsos pulsitet ac penetret: æternæque vitæ brauiu[m] tandem sibi vendicet & assequatur. Et verbu[m] tollere, non auferre hic significat, aut remouere: sed accipere & comparare: vt & in eo loco. Tollis quod non posuisti. Et tolle quod tuum est: & vade. I AD COMPLECTORVM. < Lucæ 19 Matth. 20> I AD COMPLECTORVM. T E lucis ante terminum: Rerum creator poscimus. Vt solita clementia: Sis præsul ac custodia. 2 Procul reædant somnia: Et noctium phantasma. II Hymnus iste, carminis iambici dimetri lege & modo constringitur: & in duobus primis eius versibus illum exacte seruat, præterquam in tertio carmine primi versus, vbi primo loco ponitur trochus pro spondeo: contra huius metri normam. Tertius verò versus, ameter est & sine recta mensura. nam nullum quatuor eius carminum recta[m] obseruat huiusce metri regulam: vt cognoscenti quantitates syllabarum & carminis rationem liquido constat. II In illo ad deum dirigitur oratio, vt adueniente noctis crepusculo sit custos noster: & in nocturna quiete propellat à nobis insomniorum illusiones atq[ue] nocturni somnij pollutionem: quæ hoste nostro suggerente interdum contingit. IANNOTATIONES. In primo versu. Te lucis ante terminu[m]. Hic tempus insinuatur, huic hym- no

Transcription: Translated (English)

12 HYMNS signat, as in Statius. But gloomy evening is now leading forth the Moon’s horses. Now Chaos among the ancients signified the confused mass and heap of things before the formation of the world: which by them was laid down as the beginning of all things. Here, however, it is taken, as often elsewhere, for the night-time: because through darkness and obscurity it brings confusion upon things. 4 In the fourth verse. Cælorum pulset intimum. These words, pulset and tollat, must be referred to the noun mens expressed in the preceding verse, so that the sense is. therefore let our mind, with fervent prayer and assiduous meditation, knock at and pierce the very heavens, and at last claim and attain for itself the prize of eternal life. And the word tollere here signifies not to take away, or remove, but to take up and obtain: as also in that passage. Thou takest what thou hast not put down. And take what is thine, and go. I TO COMPLETORY. < Luke 19 Matt. 20> I TO COMPLETORY. T E lucis ante terminum: We beseech the creator of things. That, according to thy wonted mercy: Thou mayest be our ruler and guardian. 2 Let dreams withdraw far away: And the phantasm of the nights. II This hymn is bound by the law and measure of the iambic dimeter verse: and in its first two verses it preserves this exactly, except in the third foot of the first verse, where a trochee is placed first instead of a spondee: contrary to the rule of this meter. But the third verse is ameter and without proper measure. for none of its four lines observes the proper rule of this meter: as is clearly evident to one who knows the quantities of syllables and the structure of verse. II In it prayer is directed to God, that at the approach of evening night he may be our guardian: and in the nightly rest may drive away from us the illusions of sleeplessness and the pollution of nocturnal sleep, which sometimes happens at the prompting of our enemy. IANNOTATIONS. In the first verse. Te lucis ante terminu[m]. Here the time is indicated, for this hymn

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no cantando designatum: vtpote ipsius completorij, quod ante finem diei & in ipso fere noctis crepusculo ex ecclesiastica constitutione exolui deo debet. In eodem versu. Sis præsul ac custodia. Præsul dicitur qui aliis ad turam e & præsidium præest: quorum custodiæ & directioni inuigilat, vt cuique homini suus angelus bon[us], præsul ac præses est. Custodia vero in actiua significatione (sicut & hic sumitur) is dicitur, qui alium custodit, illiusque custodien di sedulam curam gerit. Sunt & nonnulli, qui hunc primum versum ita finiunt. sis præsul ad custodiâ. Et hi etia[m] recte legunt: nam neque carmen neque sententia ob hâc mutationem vitiatur. 2 In secundo versu. Et noctiu[m] phātasmata. Phātasma, grecu[m] nome est: significu[m]s speciem siue imaginé animo apparéte atq[ue]; obiecta[m] sine rei existetia. Vnde phātasmata noctiu[m] dicu[n]tur visa nocturna: quæ nobis dormi[n]etib[us] atq[ue] somniantib[us] occurru[n]t. Et illa interdum illusione hostis nostri impura se obiiciunt & ad immunditiam pertrahentia. idcirco merito petere debemus illa dei præsidio à nobis auerti. Quemadmodum etiam vt à corporu[m] pollutione nocturna præseruemur: sedulò orandum nobis est. quoniam vbi illa hostis nostri suggestione acciderit inter dormendum: reddit hominem minus aptu[m] sæplus & indispositum ad sancti altaris celebrandum mysterium, vt satius sit & tutius, ob augustissimi sacramenti eucharistiæ reverentiam: die proximè illam sequente ab eo contrectando & consecrando abstinere, modo id commodè & sine offendiculo fieri possit. Quod & vetus lex nobis subinsinuat: cum ait. Si fuerit inter vos homo qui < Deut. 23> nocturno pollutus sit somnio: egredietur extra castra, & non reuertetur priusquam ad uesperam lauetur aqua & post solis occasum regredietur in castra. Si enim in veteri & figurali lege ob pollutione nocturnam censebatur homo toto die proximè sequente immundus, & iubebatur sequestrari ac separari à cæterorum consortio atque contubernio, vnius diei spatio: quanto magis in noua lege & evangelica vbi sanctiora & sacratiora tractanda sunt mysteria, postridie quam acciderit illius inquinamenti contagium: debet se homo immundum reputare, & ob diuinorum sacramentorum puritatem ac sublimitatem ab illis tunc attractandis humiliter se subtrahereac segregare. die-

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not designated by singing: namely, the completion of the office, which before the end of the day and indeed at the very twilight of night, by ecclesiastical constitution, ought to be paid to God. In the same verse. “Be a prelate and a guardian.” A prelate is said to be one who stands over others for protection and defense: one who keeps watch over their custody and direction, as each man has his own angel, a good [one], as prelate and ruler. Custody, however, in the active sense (as it is here taken) is said of one who guards another and takes diligent care to protect him. There are also some who end this first verse thus: “Be a prelate for custody.” And these also read correctly; for neither the hymn nor the sense is corrupted by this alteration. 2 In the second verse. “And the nighttime phantasms.” Phantasma is a Greek word: it signifies an image or appearance presented to the mind and set before it, without the existence of the thing itself. Hence phantasmata noctium are called nocturnal visions: those which occur to us while we sleep and while we dream. And these sometimes, by the illusion of our enemy, present themselves in an impure way and draw us toward uncleanness. Therefore we ought rightly to pray that they may be turned away from us by God’s protection. Likewise, in order that we may be preserved from nocturnal pollution of the body, we must pray diligently. For when that has happened through the suggestion of our enemy while sleeping, it renders a man less fit and often unprepared for celebrating the mystery of the holy altar, so that it is more fitting and safer, out of reverence for the most august sacrament of the Eucharist, on the next day following to abstain from handling and consecrating it, provided this can be done conveniently and without offense. The old law also gives us this hint, when it says: “If there shall be among you a man who has been defiled by a nocturnal dream, he shall go out beyond the camp, and he shall not return before he is washed with water toward evening, and after sunset he shall return to the camp.” For if under the old and figurative law a man was considered unclean for the whole day immediately following because of nocturnal pollution, and was ordered to be set apart and separated from the company and fellowship of the others for the space of one day, how much more in the new and gospel law, where holier and more sacred mysteries are to be handled, after the contagion of that defilement has occurred: ought a man to regard himself as unclean, and, for the purity and sublimity of the divine sacraments, to withdraw and separate himself humbly from handling them then. day-

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HYMNORVM DIEBVS DOMINICIS AD NOCTVRNVM: matutinum: alius hymnus. 1 Rimo dieru[m] omniu[m] Quo mundus extat conditus: Vel quo resurgens cõditor Nos morte uicta liberat. 2 Pulsis procul torporib[us]. Surgamus omnes ocyus. Et nocte quæramus pium: Sicut propheta nouimus. 3 Nostras preces vt au- diat: Suamq[ue] dextrâ porrigat' Et expiatos sordibus Reddat polorum sedibus. 4 Vt quiq[ue] sacratissimo Huius diei tempore. Horis quietis psallimus. Donis beatis muneret. 5 la[n]cu[m] paterna claritas Te postulamus affatim Absit libido sordidans Omnis actus noctius. 6 Nec fæda sit uel lubri- ca Compago nostri corporis: Per quod auerni ignibus Ipsi crememur acrius. 7 Ob hoc redeptor quæ- sumus Vt probra nostra diluas. Vitæ perennis commoda. Nobis benigne conferas. 8 Quo carnis actu exules Effecti ipsi coelibes: Vt præstolamur cernui Melos canamus gloriæ. Præsens hymnus metro iambico dimetro cõpositus est: & rectam eius ferè in omnibus locis obseruat legem, præterqua[m] in iis vbi vocalis proxime vocalem in diuersis dictionibus sine collisione consequitur: quod vbi frequens est, concinitati carminis officit: & in is vbi trocheus pro spondeo primo loco, & spondeus pro iambo secundo loco reponitur, quod inuestiganti facile occurret. Author eius est sanctus Gregorius: in quo nos exhortatur quod in sacro die dominico surgamus nocte ad cantadas deo laudes, vt demum nos mudatos ab inquinamento carnis & spiritus perducat ad coelestia regna, vbi perpetuo eius nomen laudemus. 1 ANNOTATIONES. In primo versu. Primo die- rum omnium. Hic cõmendatur dies dominicus (quo hymnus iste ad nocturnum catari solet) à duobus potissimum mysteriis. Primum, quod si omniu[m] dierum fuerit primus: Vt

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HYMNS ON SUNDAYS AT NOCTURN: matutinum: another hymn. 1 At the first of all days, On which the world stands created: Or on which the Creator, rising, frees us, death conquered. 2 Driven far away are sluggishnesses. Let us all arise quickly. And by night let us seek the merciful one: As we have known from the prophet. 3 So that he may hear our prayers: And stretch forth his right hand, And, cleansed from filth, restore us to the seats of the heavens. 4 That he may grant us, each one, At the most sacred time of this day, While we sing in the hours of rest, with blessed gifts. 5 We beseech you earnestly, O clear paternal brightness, Let no defiling lust be absent: Every nocturnal act. 6 Nor let the foul or slippery frame of our body exist, Through which we ourselves may be burned more fiercely By the fires of hell. 7 Therefore, we ask, O Redeemer, That you wash away our disgrace. Grant us kindly The blessings of everlasting life. 8 By which, made exiles from carnal action, indeed chaste: As we await you, bowing low, may we sing the song of glory. This hymn is composed in iambic dimeter meter: and it observes its proper rule in almost all places, except in those where a vowel immediately follows a vowel in different words without elision; which, where frequent, harms the pleasing sound of the verse: and in those places where a trochee is put in the first position instead of a spondee, and a spondee instead of an iamb in the second position, which will easily occur to the observer. Its author is Saint Gregory: in it he exhorts us that on the sacred Lord's Day we rise at night to sing praises to God, so that at length he may lead us, cleansed from the defilement of flesh and spirit, to the heavenly kingdoms, where we may forever praise his name. 1 ANNOTATIONS. In the first verse. At the first of all days. Here the Lord's Day is especially commended (on which this hymn is accustomed to be sung at nocturns) for two mysteries. First, because if it be the first of all days: That

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EXO. 15 <Gen.1.> vt ante ipsum nullus fuerit huius seculi dies & inter sex dies in Genesi distinctos quibus deus scribitur formasse hunc nudum sensibilem: dies dominicus primu[m] obtinuerit locum, fueritque illoru[m] sex etiam primus. Quod quidem facile ex scriptura conuincitur. Nam requieuit deus die septimo ab omni opere quod patrauerat: cum iam expleti essent sex dies operum dei. Et dies ille septimus idcirco nominatus est sabbatum: id est requies. At qui si ante sabbatum sumantur continuo ordine sex dies: primus illorum est dies dominicus: secundus, sorta secunda: & tertius, sorta tertia, & ita deinceps. Igitur primus dies quo mundus fuit conditus, & quo formata describitur lux, vt in anteprecedete hymno dictum est, fuit dies dominicus. Secudum huius diei dominicæ mysterium hic expressum est: quod eo die Christus resurrexit à mortuis, & devicta morte nos ab eius liberauit imperio. <Marc.16.> Quod etia[m] ex sacra scriptura euadit perspicuum. Nam vt dicit Marcus evangelista: Christe surrexit à mortuis mane prima sabbati id est prima dies post sabbatu[m]: est dies dominicus. Est igitur ille dies, etia[m] gloriosa Christi resurrectio[n]e insignitus & honoratus. Alia eiusdem sacræ diei sacramenta hic prætermittuntur: quia non conveniunt proposito. 1 In secundo versu. Surgamus omnes ocyius. Hoc loco ocyus aduerbium est comparatiuu[m] pro positiuo positum: vt apud Virgilium in Bucolicis. Ille vbi me videt: contra ocyus inquit. Ocyus inquam, id est cito siue velociter. Caret auté positiuo: sed superlatiuum habet ocyssimè: quéadmodum & eius nomen à quo formatur: scilicet ocyor, non habet positiuum sed solum superlatiuum ocyssimus. Significat auté ocyor idem quod velocior. Virgilius, Fugit licet ocyor Euro. & y græco in secunda syllaba scribitur: cum is omnibus quæ formâtur ab eo. <Psal.118.> Porrò in eodem versu, accusatiuus piu[m]: verbo queramus annecti debet, & ad deum (qui clemens est & benignus) referri. Accusatiuus verò prophetam cum verbo infinitiuo quæsiuis se subaudito iungendus est: vt hic sit sensus. sicut nouimus prophetam David quæsiuisse deum nocte, cum ait in psalmo, media nocte surgebam ad confitendum tibi. 4 In quarto versu. Donis beatis muneret. Legedum est hoc loco muneret, per m in prima syllaba & n in secu- da:

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EXO. 15 <Gen.1.> if before this there had been no day of this age, and among the six days distinguished in Genesis by which God is said to have formed this naked visible world: then the Lord’s Day would have held first place, and would have been the first of those six as well. This is easily proved from Scripture. For God rested on the seventh day from all the work that he had made, when the six days of God’s work had already been completed. And that seventh day was therefore called the Sabbath, that is, rest. But if six days are taken in continuous order before the Sabbath: the first of them is the Lord’s Day; the second, the second lot; the third, the third lot; and so on thereafter. Therefore the first day on which the world was created, and on which the light is described as formed, as was said in the hymn preceding this one, was the Lord’s Day. The second mystery of this Lord’s Day is expressed here: that on that day Christ rose from the dead, and by conquering death delivered us from its dominion. <Marc.16.> This is also made clear from Sacred Scripture. For as the evangelist Mark says: Christ rose from the dead early on the first day of the Sabbath, that is, the first day after the Sabbath: it is the Lord’s Day. Therefore that day is also marked and honored by the glorious resurrection of Christ. Other sacraments of that same holy day are omitted here, because they do not fit the purpose. 1 In the second verse. Let us all rise more quickly. In this place ocyius is a comparative adverb used instead of a positive: as in Virgil in the Bucolics. There, when he sees me, he says: quickly. Quickly, I say, that is, soon or speedily. It lacks the positive form; but it has the superlative ocyssime, just as does the noun from which it is formed, namely ocyor, which has no positive, but only the superlative ocyssimus. But ocyor means the same as velocior, “swifter.” Virgil: “Though he fled swifter than Eurus.” And it is written with a Greek y in the second syllable, as are all words formed from it. <Psal.118.> Moreover, in the same verse, the accusative pium must be joined to the verb quaeramus, and referred to God, who is merciful and kindly. But the accusative prophetam must be joined with the infinitive verb quaesiuisse, with “he” understood: so that the sense is this. Just as we know the prophet David to have sought God by night, when he said in the psalm, “At midnight I arose to give thanks to you.” 4 In the fourth verse. “With blessed gifts may he bestow.” It should be read here muneret, with m in the first syllable and n in the se-

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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[m] 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[m] 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[er]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 chao. Ouidius in Metamorphosi. Et nocte, noctisque deos hereboque chaosque. Inde melodia dicitur dulcis cætus & suauis auditu, cuius penultima breuis est. Diebus

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Hymnorum da: which is formed from munero, as, are, and signifies to give, and to honor someone with some gift. It also governs the accusative with an ablative; as does its compound remunerare. For if one were here to say muneret per [e]n[im] with the first syllable, and in the second pronounce it from the verb nunero, as, he would preserve neither the correct sense nor the lawful structure of the verse. 5 In the fifth verse. Iam nunc paterna claritas. By the name of paternal clarity, God the Father himself is rightly understood: who is eternal clarity and light, so that that expression is identical. And by that name the Son of God is also rightly designated, who is called the paternal, or the Father's, clarity: for he is the splendor and image of God the Father. Hence the most sacred Dionysius also calls Jesus the paternal light. 7 In the seventh verse. Nobis benignè conferat. Some here read: nobis benignus conferat, which, although it neither harms the sense nor the verse, has a harsher and more difficult pronunciation, because of the crowding together of many consonants. Therefore, for the sake of a smoother pronunciation, it is better to read the adverb benignè. 8 In the eighth verse. Effecti ipsi coelibes. 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 association. Cernuus, however, is called one who is bowed down and inclined; as it were one who looks toward the ground and turns his eyes down to it. Virgil in the Aeneid: Erectoque incumbit cernuus armo. Since, therefore, we prostrate ourselves upon the ground before God, in order to show the humility of the soul by the posture of the body, we are rightly said to be cernui. Furthermore, melos, a neuter Greek noun, means song, sweetness, and pleasant modulation. Persius: Cantare credas pegaseium melos. It takes inflection almost according to the second declension of Latin nouns, and makes the singular ablative in o, just as chaos has chao. Ovid in the Metamorphoses: Et nocte, noctisque deos hereboque chaosque. Hence melody is said to be a sweet chorus and pleasant to the ear, whose penultimate syllable is short. Diebus

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EXPO. 17 IDIEM 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. Mucro 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 Ame[m] 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. Quæcunque itaque hic de Gallo & eius nocturno cantu dicuntur: sensibiliter ad literam atque corporaliter primùm intelligenda sunt, vt prima fronte differuntur. Deinde verò ad spiritualem trasferenda sunt intelligentiam: & in mystico accipienda sensu. quo nox & tenebræ: peccatum somnus verò: torporem & inertiam in peccato signat, lux autem diurna diuinæ gratiæ fulgoré indicat. Et gallus Christum. eius verò cantus, vocem Christi insinuat, nos per euangelium & do- betrinam

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EXPO. 17 THE LORD’S DAY AT matins. A Eternal Maker of all things, 1 who governest night and day: And givest times to times, To lessen weariness. 2 The herald of the day now sounds, Ever watchful through the deep night: The night-light for travelers, Separating night from night, 3 At this, the morning star awakened, Dissolves the sky’s darkness: At this, the whole choir of errors Forsakes the path of harm. 4 At this the sailor gathers strength: The seas of the deep grow calm. At this the very rock of the church, By singing, washes away guilt. 5 Let us therefore arise eagerly: The cock awakens those who lie down. And rebukes the sleepy: The cock convicts the deniers. 6 When the cock crows, hope returns: Health is poured back to the sick. The robber’s blade is sheathed, And to the fallen faith is restored. 7 Jesus, look upon the falling: And by looking correct us. If you look on us: the fallen are brought low, And guilt is loosened by weeping. 8 Shine forth, O Light, upon us: And sweetly put sleep to flight. May our voice first sound forth to you: And with our mouth let us sing psalms to you. Amen. This hymn strictly 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 sweet and very elegant, and not wearisome by its length, the whole has also been set out here. And since the same is accustomed to be used in the crowing of the cock: in it is described the manifold usefulness and benefit which is wont to come to men from the cockcrow itself. Whatever therefore is here said about the cock and its nocturnal song: must first be understood sensibly, literally, and bodily, as it is presented at first sight. Then indeed it is to be transferred to spiritual understanding, and to be received in a mystical sense; in which night and darkness signify sin, sleep indeed torpor and inertia in sin, but daylight indicates the brightness of divine grace. And the cock [signifies] Christ. But its crowing intimates the voice of Christ, through the Gospel and doctrine to us...

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HYMNORVM etrinâ apostolicam excitantis, vt excusso torpore noxio ad opus bonum euigilemus & exurgamus. Quemadmodum perpulchrè & aptè Aurelius Prudentius ipsum galli cantum ad spiritualem traduxit sententiam & expositio ne, in eo hymno qui inferius subiungetur. Ales diei nuncius, lucem propinquam præcinit, nos excitator metium: iam Christus ad vitam vocat, qui huic hymno materiæ co firmitate propemodum respondeat ac cognatus est. Porrò huius hymni materiam beatus Ambrosius iisdé propemodum verbis exprimit in lib. quinto Hexameron cap. vicesimoquarto, cum ait: Gallus quasi bonus cohabitant & dormiente excitat, & solicitu admonet, & viantem solatur: processum noctiscanora significatione protestans. Hoc canente: latro suas relinquit insidias. Hoc ipse lucifer excitatus oritur, cælumque illuminat. Hoc canete moestitiâ trepidus nauta deponit, omnisque crebrò vespertinis flatibus excitata tempestas & procella mitescit. hoc canente: deuotus affectus exilit ad precandum, legedi quoque munus instaurat. Hoc postremò canente: ipse ecclesiæ petra culpam suam diluit, quam priusquam gallus cataret negando contraxerat. Istius cantu spes omnibus redit, ægris levatur incommodu: minuitur dolor vulnerum, febriu flagrantia mitigatur, reuertitur fides lapsis Iesus titubantes respicit: errantes corrigit. Denique respe xit Petru & statim error abscessit: pulsa est negatio, secuta confessio. Hæc Ambrosius. Ex quo sumitur coiectura: aut beatu Ambrosiu huc hymnu (vt & nonulos alios) co texuisse, aut eius authorem, hunc Ambrosij locum vidisse, & ex eo totam sumpsisse sententiam præsentis hymni. <Abrosius> IANNOTATIONIS. In primo versu. Et teporum das tempora. Dicitur deus, teporum dare tempora: quoniam alternationes facit & vicissitudines temporum: diei scilicet & noctis. vt huiusmodi variatione, immutatione, alternaque illorum successione tollatur fastidium: quod nobis inferretur si vnius duntaxat sortis & conditionis te pus iugiter haberemus. Si enim continuus foret sine nocte dies: id sanè tædium nobis ingereret: & tanto magis, si perpetua nobis esset nox sine die. Nunc verò cum diei succedit nox, itidem & nocti dies: huiusmodi vicissitudine sustolitur nobis omnis fastidij occasio. In

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HYMNS which rouses the apostolic heart, so that, the harmful torpor having been shaken off, we may keep watch and rise to good work. Just as Aurelius Prudentius most beautifully and aptly drew the crowing of the cock itself into a spiritual sense and explanation, in that hymn which will be added below. The bird, messenger of day, foretells the approaching light; our awakener from slumber: now Christ calls us to life, a theme which is very nearly in accord with the substance of this hymn and akin to it. Moreover, the subject of this hymn is expressed by blessed Ambrose in almost the same words in the fifth book of the Hexameron, chapter twenty-four, when he says: “The cock, as a good companion, both wakes the sleeping and admonishes the anxious, and comforts the traveler, announcing the course of night with his melodious note. At his crowing the thief leaves his snares. At his crowing the morning star itself rises and illuminates the sky. At his crowing the sailor, troubled with sadness, lays it aside, and every storm and tempest, often stirred up by evening winds, grows calm. At his crowing the devout heart springs up to pray, and renews also the duty of reading. At his crowing last of all, the very rock of the Church washes away his fault, which he had first incurred by denying before the cock crowed. By that song hope returns to all, relief is given to the sick: the pain of wounds is lessened, the burning of fevers is softened, faith returns to those who have fallen; Jesus looks upon the wavering, he corrects those who stray. In short, Peter was looked upon, and at once the error departed: denial was driven out, confession followed.” This is Ambrose. From this it may be conjectured either that blessed Ambrose composed this hymn here as well as some others, or that its author saw this passage of Ambrose and drew the whole sentiment of the present hymn from it. <Ambrosius> ANNOTATION. On the first verse. “And you give times to the seasons.” God is said to give times to the seasons, because he makes alternations and vicissitudes of times, namely of day and night, so that by such variation, change, and their alternating succession, weariness may be removed; for it would be brought upon us if we were to have continually one and the same kind and condition of time. For if there were a continuous day without night, that would surely bring tedium upon us; and so much the more if there were perpetual night for us without day. But now, since night follows day and day follows night, by such a vicissitude every occasion for weariness is removed from us. In

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EXO. 19 1 In secundo versu. Præco dici iam sonat. Præco hic dicitur gallus, auis domestica & nota: quoniam sui cantus præconio diem propinquam nunciat. Idem etiam noctis profundæ est peruigil: quoniam nocte intempesta cu[m] cæteras animantes sopor altus habet, vigil excubat: vt statis ac certis horis cantum ædat. Idem quoque nocturna lux est viantibus, quantum ad munus & officium: quòd noctu iter agentibus nocturnas significat horas: perinde atque interdiu viam carpentibus lux solis eas insinuat conspica[m] tibus solem, temporisque decursum annunciat. Denique idem dici præco à nocte noctem segregare memoratur: quoniam priorem noctis partem à posteriore, suo cantu dirimit ac disseparat, per inditam illi à diuina prouidentia notam quandam & signaculum discretionis ac intelligentiæ: qua ordinatissimè iisdem noctis temporibus in ca[m] tu erumpit, quasi noctis discretor. Quare no[n] immeritò sci scitatur de eo beatus Iob. Quis dedit gallo intelligetiam? < Iob. 38.> 3 In tertio versu. Hoc excitatus lucifer. Stella illa matutina quæ solis exortum suo splédore vt nuncius præuenit, humano vulgarique more hic dicitur excitari per ipsum diei præconem, quasi prius sopore fuisset depressus, & galli cantu excitus se præpararet ad ortum, quoniam paulò post tempus gallicatus, lucifer exoritur, & cælum ipsum nocturna caligine purgat. Tunc itidem omnis malefactorum caterua nocendi finem facit, quoniâ qui male agit, odiit lucem, & malè agêdi tenebris audacia crescit. In ipso autem gallicantu diem vicinum nunciante, fures, sicarij, latrones, noctis opacitate nocendi occasionem antè nacti, à suis desistunt maleficiis lucis propinquitate deterriti. Quod & Prudentius in hymno supradicto (qui etiam est ad gallicantum) hoc modo expressit. Ferunt vagantes dæmonas, lætos tenebris noctium, gallo canente exterritos, sparsim timere accedere. 4 In quarto versu. Hoc nauta vires colligit. Nocturno tempore, ingruentes mari tépestates ob negatu[m] lucis diurnæ beneficiu[m], magis formidantur à nautis. Iactati igitur grauibus procellis intempesta nocte, cum gallicantum audiunt nautæ, vires animu[m]que reuocat, ob speratæ diei p[er]pinquitate. Adde p[er] sedatior fieri plerunq[ue]; solet tépestas, & mitescere vê < Matth. 16,> toru[m] fragor ac p[er]cellaru[m] fremitus, circa diluculu[m]. Porrò p[er] b ij petram

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EXO. 19 1 In the second verse. “Herald” is now already sounding. The herald here is called the cock, a domestic and familiar bird, because by the heraldry of its song it announces the near approach of day. It is also a watchful sentinel of the deep night; for when in the dead of night a deep sleep holds other living creatures, it keeps watch awake, so that at fixed and certain hours it may give forth its song. It is also a nocturnal light for travelers, so far as duty and office are concerned, because to those journeying by night it indicates the hours of the night, just as by day the light of the sun makes them clear to those who behold the sun and announces the passage of time. Finally, the same herald of the day is said to separate night from night; because by its song it divides and separates the first part of the night from the later, through a certain mark and seal of distinction and understanding bestowed upon it by divine providence, by which, in the most orderly fashion, it bursts forth in song at the same hours of the night, as though a distinguisher of night. Therefore it is not undeservedly asked of him by blessed Job: “Who gave understanding to the cock?” <Job 38.> 3 In the third verse. “This was awakened by the morning star.” That morning star, which by its brightness precedes the rising of the sun as a messenger, is here said in human and common speech to be awakened by the herald of day itself, as though it had first been weighed down by sleep and, roused by the cock’s crow, prepared itself for its rising; for shortly after the time of cockcrow, the morning star rises and clears the sky itself of the darkness of night. Then likewise the whole band of evildoers puts an end to its harm, because the one who does evil hates the light, and in the darkness boldness grows for doing evil. Now in the cockcrow itself, announcing the near approach of day, thieves, assassins, and robbers, having previously found an opportunity for wrongdoing in the darkness of night, desist from their crimes, deterred by the nearness of light. This Prudentius also expressed in the hymn mentioned above (which is likewise for cockcrow) in this way: they say that wandering demons, delighted by the darkness of nights, when the cock crows, struck with terror, fear to approach in scattered fashion. 4 In the fourth verse. “This the sailor gathers strength.” In nighttime, storms arising on the sea are more feared by sailors because of the deprivation of daylight’s benefit. Therefore, being tossed by heavy tempests in the dead of night, when sailors hear the cockcrow, strength and courage return, because the day they hope for is near. Add that storms usually become calmer and the force and roar of the waves and the crashing of the billows grow milder toward dawn. Moreover, by the rock

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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 strenuè. 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 canête: spes reddit. Spes inquam euadendi cuiuspiam periculi, horrida noctis opacitas reddidit gravius & formidabilius. Tunc etiam ægris salus instauratur: quoniam morbus nocte ingrauecés, sæpenumero circa diluculum sit leuator, cum abeunte nocte (quæ ipsis somno destitutis fuit tédiosa) optata diei lux eminare coeperit. Rursum tunc mucro latronis recôditur, vaginâque reponitur: quòd ob diei aduentu à latrocinio vel inuit latro cesset. Denique tunc lapis fides reuertitur, vt beato Petro qui ante negâdo prolapsus: per gallicantum ad fidem reuocatus 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 côtin et sentetiam, sed vitiat carmen: quia spondeum quarto loco collocat pro

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HYMNORUM Here in this place the rock of the Church is understood to be holy Peter, because of the solidity of faith and confession of Christ, when he was asked by him whom he said that he was: a name rightly obtained. But when the cock crowed, he washed away the guilt of his threefold denial of Christ with tears; for when he heard the cock crow, he remembered the word of the Lord which he had said before: Before the cock crows, you will deny me three times; and going out, he wept bitterly. The same thing also Prudentius expressed in the place already mentioned thus: At last the denier wept, the wickedness that had slipped from his mouth. And when the cock’s crow was known, the righteous man ceased to sin. 5 < Matt. 26.> In the fifth verse. Therefore I shall rise bravely. We are here reminded to arise from the drowsiness and sloth of sin, stirred up to this by the cock’s crow itself, just as blessed Paul also admonishes us. The hour, he says, is now for us to rise from sleep. And again in another place: Awake, you who sleep, and rise from the dead, and Christ will enlighten you. For each and every one of these, and similar, exhortations of Holy Scripture are a spiritual cock’s crow, sounding in our ears. 6 < Rom. 13. Eph. 5.> In the sixth verse. When the cock crows: hope returns. I say, the hope of escaping some danger has made the terrible darkness of night seem heavier and more frightening. Then also health is restored to the sick; for the disease grows worse at night, yet very often around daybreak it is eased, when the night departs, which to those deprived of sleep has been tedious, and the desired light of day begins to shine forth. Again, then the thief’s sword is sheathed and put back into its scabbard, because with the coming of day the thief ceases from robbery, willingly or unwillingly. Finally, then the stone of faith returns, as with blessed Peter, who, having fallen beforehand by denying, was recalled to faith by the cock’s crow. 7 < 7> In the seventh verse. Jesus, look upon those who are falling. I would rather believe that here fallen, or those falling, should be read, and that because of the closeness of the word and of the meaning there has been a change made from one word into the other. For labor, eris, a deponent verb, has a long first syllable; therefore in the second place a spondee is set instead of an iamb. But labo, verò labas, has a short first syllable; and therefore it suitably makes an iamb in the second place. 8 < 8> In the eighth verse. If you look, the fallen fall. Some here offer: if you look, let the fallen stand; others, however, say: if you look, the fallen fall. The first of these two forms certainly contains a fitting sense, but it spoils the verse, because it places a spondee in the fourth foot pro

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EX PO. 21 pro iambo. Secundus verò neque rectam tenet sententiam, neque satis cohærentem cum præcedentibus. Quis enim aptu iudicet esset sensum, quòd si respiciat nos Christus: lapsi cadunt? cum potius benigno eius intuitu lapsi erigantur? Rursum qui lapsi sunt, quomodo iam cadunt: cu[m] idem sit labi & cadere? Satius igitur fuerit dicere: si respicis, lapsus (id est peccata & culpæ quibus prolapsi sumus) cadunt atque destruuntur: & tunc rectum seruabitur carmen atque sententiæ aptitudo. FERIA SECUNDA AD NOCTVRNVM 1 matutinum. S Omno refectis artub[us] 3 Cedat tenebræ lumini: Spretocubili surgim[us]. Et nox diurno syderi. Nobis pater canentibus Vt culpa qua[m] nox intulit: Adesse te depossimus. Lucis labascat munere. 2 Te liqua primu[m] co[n]cinat: 4 Precamur iudè supplices: Te mentis ardor ambiat Noxas ut omnes amputes. Vt actuum sequentium Et ore te canentium Tu sancte sis exordium. Lauderis in perpetuum. Præsens hymnus, carminis iambici dimetri legé vbiq[ue] seruat: præterqua[m] in quarti versus postremo carmine, vbi tertio loco trochæum habet pro iambo, In eo fit ad deum depræcatio: vt surgentibus ad diuinas laudes adesse velit & suum lumen infundere, quo depellantur tenebræ victiorum. 2 ANNOTATIONES: In secundo versu. Te lingua primum concinat. Ex hoc loco id accipiatur documé tum, quod valde salutare est & com[m]edabile cum primum demisso strato surrexerimus, anteq[ue] quippiam operis moliamur: deo laudes persoluere & preces fudere, atque ab oratione auspicari diurnum nostrum opus: vt omnia quæ deinde facturi sumus, à deo dirigantur in bonum finem & exitum. Petiuit siquidem & propheta in psalmo, suorum operum à deo directionem: cum ait: Et sit splendor domini dei nostri super nos: & opera manuum nostrarum dirige super nos, & opus manuum nostrarum dirige. In eiusdem quoque versus secudo carmine, ambiat verbum non circundare aut circumplecti signat: sed desiderare & b iiij arden-

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EX PO. 21 for iambus. But the second does not hold a correct meaning, nor one sufficiently coherent with what precedes. For what suitable sense would there be in saying that, if Christ looks upon us: the fallen fall? when rather, by his kindly gaze, those who have fallen are raised up? Again, those who have fallen, how do they now fall, since to fall and to fall are the same thing? It would therefore be better to say: if you look upon, the falls (that is, the sins and faults by which we have been cast down) fall away and are destroyed: and then the meter will be preserved correctly and the fit of the sense. FERIA SECUNDA AD NOCTVRNVM 1 matutinum. When our limbs have been refreshed by sleep, let darkness give way to light: we rise, having cast aside our bed. And let night give way to the daytime star. May our Father be present while we sing, so that the fault which night has brought in: we may be able to put aside. Let the gift of light fail away. 2 Let the tongue first sing of you: 4 We pray, then, suppliant: let the ardor of the mind surround you, that you may cut off all offenses. So that for the following actions and with the mouth of those who sing of you may you, holy one, be the beginning. May you be praised forever. The present hymn keeps everywhere the law of iambic dimeter, except in the last line of the fourth verse, where it has a trochee in the third place instead of an iambus. In it is made a prayer to God: that he may wish to be present with those rising to divine praises and to infuse his own light, by which the darkness of vices may be driven away. 2 ANNOTATIONS: In the second verse. Let the tongue first sing of you. From this passage let that instruction be taken, which is very salutary and commendable: that as soon as we have risen from the lowered bed, before we undertake any work at all, we should render praises to God and pour forth prayers, and begin our daily work with prayer: so that whatever things we shall afterward do may be directed by God to a good end and outcome. Indeed the prophet also asked in the psalm for the direction of his works from God, when he said: And let the splendor of the Lord our God be upon us: and direct the works of our hands upon us, and direct the work of our hands. In the second line of the same verse also, the word ambiat does not signify to go around or to encircle: but to desire and b iiij arden-

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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 & mētis cecitate. Quomodo & apostolus accipit: cum ad Romanos scribit. Abiiciamus opera tenebrarum, & induamur arma lucis. Et ad Ephesios, Fuistis aliquâdo 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, labescuentim, 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 primu[m] syllabam breuem, & pyrrhichius in secundo constitueretur loco, quod huic carmini nequaquam conuenit: Aptior etiu[m] est sensus hoc quàm illo modo. BADEM FELIA SECUNDA. ad vesperas. Pledor paternæ glo Micans nitore perpeti. S Iubárque sancti spiritus: De luce lucé proferens. Infunde nostris sensibus. Lux lucis & fos luminis: 3 Votis uocem te patre[m], Dies diem illuminans Patrem perennis gratiæ: 2 Verúsque sol illabere: Patrem potentis gloriæ, Culpam releget lubricam. Confir-

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to desire ardently. For that prayer asks that the fervent love of our mind may follow God with burning affection and desire; just as the deer longs for the fountains of waters, so may our soul for God. 3 In the third verse. “Let the darkness give way to the light.” In this passage, and in the hymns that follow, we must understand light and darkness not only in a bodily sense, 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 understands 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 should be said “may not weaken” (as most people do), but “may weaken,” which is derived from labo , with the syllable co added to form the second person; and it has the first syllable short, just as its primitive form does. Labescuentim 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 overthrown. 4 In the fourth verse. “We pray, the same suppliants.” In this place the pronoun iidem should be plural, and 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, as the requirements of the verse demand. For if it is understood as neuter singular, accusative case, and written with a single i , the first syllable would be short, and a pyrrhic would be placed in the second foot, which is by no means suitable for this verse. The sense is also more appropriate in this way than in the other. BADEM FELIA SECUNDA. at Vespers. Pledor of the Father’s glory Shining with perpetual brightness. S And the radiance of the Holy Spirit: From light bringing forth light. Pour into our senses. Light of light & fountain of light: 3 With vows we call you, Father, Day illuminating day Father of eternal grace: 2 And true sun, come in upon us: Father of mighty glory, May he cast away slippery guilt. Confir-

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EX PO. 23! 4 Cofirmet act[us] strenuos: Læti bibamus sobriam Dentem retundat inuidi Ebrietatem spiritus. Casus secundet asperos 7 Lætus dies hic transeat: Donet gerendi gratiam. Pudor sit ut diluculum. 5 Mete[m] gubernet et regat Fides uelut meridies: Casto fideli corpore. Crepusculum mes nesciat. Fidelis calore ferueat: 8 Aurora cursus puehit Fraudis uenena nesciat, Aurora totus prodeat. 6 Christusq[ue] nobis sit cib[us]: In patre totus filius: Potusq[ue] noster sit fides. Et totus in uerbo pater. Prælens hymnus, carminis iambici dimetri modum & formam accuratè obseruat: præter id quod in quarto carmine sexti versus trocheum habet primo loco pro spodeo (est enim nominis ebrietas, secunda syllaba sine controversia, breuis) quod sit præter huius metri legem. In eo fit ad dei filiu[m] oratio vt suo lumine nos illustret, peccata nostra repellat, & virtutes in nobis adaugeat. 1 TANNOTATIONS. In primo versu. Splendor paternæ glorię. Omnes istæ sunt filij dei dominatioes: qui est splédor gloriæ patris, vt ait Paulus. Idé quoque de luce est lucé pro < Heb. 1.> ferens: quoniâ de seipso qui vera est lux spiritu[m] sanctu[m] veram etiam lucem produxit. Christus itidem est lux lucis: < Ioan. 1.> quoniam lux est de luce, filius de patre. Insuper ipse est fons luminis: nam origo est & principium omnis illuminationis in creaturas propagatæ: illuminat enim omnem hominem venientem in hunc mundum. Demum idem est dies diem illuminans: nam spiritualis est lux, sua claritate metes humanas & angelicas etiam lucidas & idcirco diei nomine hic significatas, illuminans. 2 In secundo versu. Micans nitore perpeti. Hoc loco dictio perpeti, ablattuus est singularis nominis adiectiui perpes, etis: idé signans quod perenne ac perpetuum, referturque ad nomen substantiuu[m] nitore. Quare non est opus eo loco proferre perpetim aduerbium: quoniam per nomen illud, & carmé & sententiâ aptius quadrat. 3 In tertio versu. Culpâ releget lubricam. Verbu[m] releget à relego relegas, formatur & oritur: quod significat in exiliu[m] mittere, expellere & abiicere: penultimamque syllabam habet produ- b iiiij etam.

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EX PO. 23! 4 Let us confirm strenuous acts: Let us gladly drink sober Let the tooth of the envious be blunted The drunkenness of the spirit. Let it favor harsh misfortunes 7 Let this day pass gladly: May it grant the grace of bearing them. Let shame be as the dawn. 5 Let faith govern and direct the mind As though at midday: With a chaste, faithful body. Let evening know nothing of me. Let the faithful one burn with warmth: 8 May the dawn hasten the course Let it know nothing of fraud’s poisons, Let the dawn go forth wholly. 6 And may Christ be our food: The Son wholly in the Father: And may faith be our drink. And the Father wholly in the Word. This excellent hymn carefully observes the meter and form of iambic dimeter; except for the fact that in the fourth line of the sixth verse it has a trochee in the first place instead of a spondee (for the word ebrietas, the second syllable, beyond dispute, is short), which is contrary to the law of this meter. In it there is an invocation to the Son of God, that by his light he may illumine us, repel our sins, and increase virtues in us. 1 NOTES. In the first verse. Splendor of the Father’s glory. All these are designations of the Son of God: who is the splendor of the Father’s glory, as Paul says. So too in the phrase “light from light” <Heb. 1.>, for from himself, who is the true light, he produced the Holy Spirit, the true light as well. Christ likewise is light of light: <Ioan. 1.> because he is light from light, Son from Father. Moreover, he himself is the source of light: for he is the origin and beginning of all illumination spread to creatures; for he enlightens every man coming into this world. Finally, he is also that day illuminating day: for he is spiritual light, illuminating with his brightness human and even angelic minds, bright and therefore here signified by the name of day. 2 In the second verse. Shining with perpetual radiance. In this place the word perpeti is an ablative singular of the adjective perpes, etis, meaning lasting and perpetual, and it refers to the noun nitore. Therefore there is no need there to use the adverb perpetim; for through that word both the verse and the sense fit more suitably. 3 In the third verse. Let it drive away slippery guilt. The verb releget, from relego, relegas, is formed and derived; it signifies to send into exile, to expel, and to cast out; and it has the penultimate syllable lengthened. b iiii etam

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24 Hymnorum Etia. Neq; eo loco legat quispiâ, religet lubricâ: quoniam id verbum ex re & ligo, as, deductum: neque sententiæ co[n] 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 mo[n]strat 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[m] (credo) iudicio verbum confirmet, accomodatiorem reddit sensum. Consimili quoque modo in eiusdem versus tertio carmine, casus secundet asperos: verbum secundet à secundare quod est prosperum facere proficiscitur: & accusatiuum exposcit: vt deus hæc mea coepta secundet: inde secu[n]dus, 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 mètes 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 i 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]

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24 Hymns Also. Nor should anyone read in that place religet lubricâ: because that word is derived from res and ligo, as, and it agrees neither with the sense nor with the hymn, since it has a short penultimate. But the aforesaid word, and the following words in the third person, are to be referred to the glory of the Holy Spirit, not to the pronoun tu, which shows the Son of God, our Father and author, for the persons are different from him. 4 In the fourth verse, Confirmet actus strenuos. Here it should not be conformet, as some books have, nor informet, as others have: because neither of those words fits the sense appropriately; and by everyone’s judgment, I believe, the word confirmet gives a more fitting meaning. In a similar way also in the third line of that same verse, casus secundet asperos: the word secundet, from secundare, which means to make prosperous, is derived, and it requires the accusative, as: deus hæc mea coepta secundet; hence secundus, a, um: prosperous. Nor should foecundet be read there, from the verb foecundo, as, which means to make fruitful; since this word fits neither the sense itself nor the meter of the verse. 6 In the sixth verse. Bibamus sobriam ebrietate[m] spiritus. The drunkenness and intoxication of the flesh are not sober, but most opposed to sobriety. But the drunkenness of the spirit, namely that most overflowing and abundant inward sweetness, which pious minds feel when they are joined to God with a sincere affection of love and meditation, always has sobriety joined to it as an inseparable companion. Moreover, to this spiritual drunkenness, so greatly to be desired, that most sweet spouse in the Song of Songs invites all lovers, saying: Eat, my friends, and drink, and be inebriated, my dearest. The prophet also sensed this commendable 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, for 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 things. 7 In the seventh verse. Lætus dies hic trâseat. By the name “day” here the whole present life is rightly understood, in which he assigns spiritual parts corresponding in a certain likeness to the parts of the sensible day, namely that modesty, that is, the chastity of mind and body, should be the beginning of good works

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EXPO. 25 operum & quasi diluculum, fides aute nullis fuscata tenebris: sit vt meridies: qui clarissimus est. Nullum verò sit mentis nostræ crepusculum finisque dici: sed iugiter in lumine fidei & bonorum operum permaneat, expers noctis & tenebrarum peccati. 8 In octauo versu. Aurora cursus prouehit. A sensibili aurora hic ad intellectualem & spiritualem aurora scilicet Christum: fit manuductio. Sicut (inquit) aurora visibilis nuc cursum suum accelerat festinat que ad ortum: ita Christus qui visitauit nos ori[n]es ex alto per incarnationis mysterium, depulsa nocte mundo vt mystica aurora illucens: totus ad nos per benignita tem prodeat. Ipse quidem dei filius totus est in patre ( vt ipse in euangelio testatur) totus etiam pater in filio: per ineffabilem diuinarum personarum immeationem atque immanentiam. I B A D E M F E R I A S E C V N D A ad vesperas. 1 I Mmense cæli conditor Qui mixta ne confunde rent: Aquæ fluenta diuidens, Cælum dedisti limitem. 2 Firma[n]s locu[m] cælestib[us]: Simulq[ue] terræ riuulis. Vt unda flam[m]as temperet: Terræ solu[m] ne dissipent. II Hymn[us] iste, carminis iabici dimetri lege o[mn]ib[us] 1 locis re & e obseruata co[n]ponitur. In eo com[m]edat author dei virtute im[m]esa: ab ope secu[n]d[um] dici: petitq[ue]; gratia[m] 1 bono pleuerandi nobis dari simul & fidem rectam atque syncæram. IANNOTATIONES. In primo versu. Immése cæli coditor. Hic laudatur o[mn]ipotes dei virt[us] ab opere secu[n]d[um] dici creationis reru[m]: quo 1 Genesi scribitur de secisse firmamentu[m] in medio aquaru[m], & illi[us] iterstitio diuisisse aquas quæ sunt sub firmaméto ab ijs quæ sunt super firmamétu[m]. Et aptè admodu[m] præsens hymn[us], illi[us] operis secundæ dici meminit, Na[m] 1 officio ecclesiastico canitur 1 secu[n]da feria: quæ secu[n]d[um] est dies hebdomad[um], & respondes ordine acno[n]s secun-

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EXPO. 25 works and as it were dawn, faith not darkened by any shadows: let it be as midday, which is brightest. Let there be no twilight or ending of our mind’s day; but let it continually remain in the light of faith and good works, free from the night and darkness of sin. 8 In the eighth verse: Aurora cursus prouehet. From sensible dawn here there is a leading onward to the intellectual and spiritual dawn, namely Christ. As, he says, visible dawn hastens its course and hurries toward sunrise, so Christ, who visited us, the rising from on high through the mystery of the Incarnation, the night having been driven away from the world, shines forth as a mystical dawn: let him come forth wholly to us through his goodness. For the Son of God is wholly in the Father ( as he himself testifies in the Gospel), and the Father also wholly in the Son: through the ineffable interpenetration and immanence of the divine persons. I B A D E M F E R I A S E C V N D A at Vespers. 1 I Creator of the heaven’s expanse, Who did not let the mingled things be confused; You divided the flowing waters, and gave heaven as a boundary. 2 Strengthening the heavenly places, and at the same time the rivers of the earth. So that the water may temper the flames, and the soil of the earth not be scattered. II This hymn is composed according to the law of the iambic dimeter, with re and e observed in all places. In it the author praises God’s immeasurable power, from the work of the second day, and asks that grace for good persevering be given to us, together with right and sincere faith. ANNOTATIONS. In the first verse: Immense creator of heaven. Here the almighty power of God is praised from the work of the creation of things on the second day; for in Genesis it is written that he made the firmament in the midst of the waters, and divided by its interval the waters that are under the firmament from those that are above the firmament. And suitably enough this hymn mentions that work of the second day, for in the church office it is sung on the second feria, which is the second day of the week, and answers in order to the secon-

Transcription: ATR-1

Hymnorum secundæ diei creatio[n]is mudi. Quemadmodum duo hymni superius expositi, vt puta Lucis creator optime, lucé dieru[m] proferens, & primo dierum omniu[m] quo mundus extat co[m] ditus, dicti sunt cantari die dominico, quoniâ opus primæ diei scilicet formationem lucis exponu[n]t, quæ quidem prima dies, ipsi dominicè etiam certo responsu, aptâque proportione accommodatur. In eodem versu, nonulli legunt secundu[m] eius carme[m] per verbum singulare co[m] funderet, alij verò per verbu[m] plurale co[n]funderent, & vtrique rectè: nam manente eadem sententia, singulare verbum ad aquam referri potest, plurale verò ad fluenta. Sic & in secundo versu quartum carmen aliqui claudunt verbo singulari dissipet, quod referu[n]t ad nominatiuu[m] vnda, alij verò verbo plurali dissipent, quod ordinant cu[m] nominatiuo plurali flammæ, subaudito ac repetito. Et quanuis vterq[ue] sensus satis sit congruus, posterior tam[m]e videtur huic loco co[m]venientior. 2 In secundo versu. Vt vnda flāmas teperet. Hic author ipse si eam particulam intelligat (vt videtur) de aqua super cælos posita: secutus vulgatâ multorum sententiâ, dicit à deo constitutas esse aquas super firmamentu[m], vt temperet æstum atq[ue]; calorem syderu[m] ne cælos ipsos exurant. Quæ quidé ratio philosophiæ naturali non vsquequaque est co[n]sona: cum orbis cælorum no[n] sint nati incalescere, neque possint incendio conflagrare, vt etia[m] in secundo libro Damasceni de fide orthodoxa cap. 7. annotauimus. Idcirco ea clausula vt vnda flāmas teperet, ad aquam quæ sub firmamento est, potius est referenda: teperantem flammas astrorum ne illæ terrâ comburant. Sane super cælos collocatæ sint aquæ: scriptura multis in locis testatur. Quam aute[m] ob causam illic positæ sint, non oportet nos curiosius esse solicitos, sed id solum fateri, ipsas ibidem co[n]stitutas eam ob rationem, quam deus nouit, qui nihil in hoc ornatissimo mundi opificio sine ratione & frustra disposuit, cum omnia in sapientia fecisse perhibeatur. 3 In tertio versu Fraudis nouæ ne calibus. Petit hæc oratio perpetuum diuinæ gratiæ munus: ne antiquus error præteritoru[m] maloru[m] nos oprimat per nouas dæmonis fraudes: neuve ex trusactis malis praua co[n]suetudine inducamur ad noua peccata perpetrada. Peccatu[m] (inquit Greg.) quod p[er] poenitentiâ no[n] deletur: suo pódere mox ad aliud

Transcription: Translated (English)

Creation of the Hymns of the second day of the creation of the world. Just as the two hymns explained above, namely Lucis creator optime , “maker of light, bringing forth the light of day,” and the one concerning the first of all days, on which the world exists as founded, are said to be sung on the Lord’s Day, because they set forth the work of the first day, namely the formation of light, and this first day is also suitably fitted to the Lord’s Day by a certain correspondence and apt proportion. In the same verse, some read in his song the singular verb confunderet , while others read the plural verb confunderent , and both are correct; for, while the meaning remains the same, the singular verb may be referred to the water, but the plural to the streams. So too in the second verse, some end the fourth line with the singular verb dissipet , which they refer to the singular noun unda (“wave”), while others use the plural verb dissipent , which they arrange with the plural noun flammae (“flames”), understood and repeated. And although either sense is sufficiently fitting, the latter seems more suitable to this passage. 2 In the second verse. “That the wave might temper the flames.” Here the author himself, if he understands that phrase, as seems likely, of the water placed above the heavens, follows the common opinion of many, and says that the waters were established by God above the firmament, so as to temper the heat and warmth of the stars, lest they scorch the heavens themselves. This reason is not altogether consistent with natural philosophy, since the heavenly spheres were not born to grow hot, nor can they be consumed by fire, as we also noted in the second book of Damascene’s On Orthodox Faith , chapter 7. Therefore that clause, “that the wave might temper the flames,” should rather be referred to the water which is beneath the firmament: a tempering of the flames of the stars, lest they burn the earth. Indeed, that waters are placed above the heavens is testified by Scripture in many places. But for what reason they were placed there, we need not be overly inquisitive; rather, we should simply admit that they were established there for that reason which God knows, who arranged nothing in this most splendid work of the world without reason or in vain, since He is said to have made all things in wisdom. 3 In the third verse. “Lest by new deceits.” This prayer asks for the everlasting gift of divine grace: that ancient error may not oppress us because of past evils through the devil’s new deceptions; nor, from past evils, may we be led by wicked habit to commit new sins. Sin, says Gregory, which is not erased by repentance, by its own weight soon to another

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EX PO. 27 aliud trahit In quarto versu, Hæc vana cuncta terreat. Hæc fides luce diuina refulgens: cuncta vana & superstitiosa explodat, hanc etiam fidem nulla falsa dogmata aut hæreticoru[m] figmenta opprimant. CEREA TERTIA, AD NO- cturnum matutinum. Consors paterni lum- minis: Lux ipse lucis et dies Nocte canedo rumpimus: Assiste postulantibus 2 Aufer tenebras mentiu[m]: Fuga caterus æmonum. Præsens hymn[us] carminis iubici dimetri regulu[m] vbique & quidè rectissimè seruat. In eo fit inuocatio filij dei: vt 1 nobis expellat cæcitatè mentis & pigritiam bene agendi. 1 IANNOTATIONES. In primo versu. Cōsors paterni luminis. Hoc in loco dei filius dicitur consors paterni luminis: quoniâ ipse de patre proditper generatione[m] æternam atque emanat, vt lumen de lumine, vt lux de luce, & à Sapiente dicitur esse candor lucis æternæ. Et quo[n] niam filius patri consubstantialis est, connaturalis & coes sentialis: comunicat cum patre in lumine diuinitatis, & eandè cu[m] eo habet lucem deitatis com[m]unem. Est enim deus pater lux, & fili[us] etia[m] lux: no[n] tamè alia lux pater, alia fili[us]: sed o[mn]ino eade[m]: quoniâ lucis nomè hic natura[m] idicat, non personâ. Dicitur insuper ipse fili[us] dei lux lucis: q[ui]a lux est de luce & deus de deo, vt ante est dictum: denique & dies hic nominatur: quia huius mundi claritas est spiritualis, propulsata nocte errorum & superstitionu[m]: lumen veritatis & agnitionem veri dei huic mundo manifestans. Vnde in euangelio se diem nominat: cum alt. Si quis ambulaverit in die: non offendit. 2 In secundo versu Expelle somnolentiâ, Nomine sónolentiæ, ignauia animi & socordia (quæ spiritualis est & noxia soporulentia) no[n] ineptè accipitur: licet & idè de corporali somnolentia rectè intelligatur: hæc enim cum in omnibus operibus nostris, tum maximè in diuinis celebrandis officijs est fugiêda: in quibus cum

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EX PO. 27 another reading in the fourth verse: “May this vain thing terrify all.” This faith, shining with divine light, may cast out all vain and superstitious things; may neither false doctrines nor the inventions of heretics oppress this faith. THIRD CANDLE, FOR NOCTURN AND MATINS. Consort of the Father’s light: Light itself and day of light, By night we sing and break the darkness: Stand by those who ask, 2 Drive away the darkness of minds: Put the band of demons to flight. This hymn, throughout its course, faithfully and most correctly preserves the rule of dimeter iambic verse everywhere. In it is made an invocation of the Son of God: that he may drive from us the blindness of mind and sloth in doing good. 1 NOTES. In the first verse: “Consort of the Father’s light.” In this passage the Son of God is called the consort of the Father’s light, because he proceeds from the Father by eternal generation and flows forth, as light from light, as light from light, and is said by the Wise Man to be the radiance of eternal light. And since the Son is consubstantial with the Father, co-natural and co-essential, he shares with the Father in the light of divinity, and has with him the same common light of deity. For God the Father is light, and the Son also is light: yet the Father is not one light and the Son another, but wholly the same; for the word “light” here indicates nature, not person. Moreover, the Son of God is called the light of light, because he is light from light and God from God, as has been said above. Finally, he is also named day, because the brightness of this world is spiritual, having driven away the night of errors and superstitions, manifesting to this world the light of truth and the knowledge of the true God. Hence in the Gospel he calls himself the day when he says: “If anyone walks in the day, he does not stumble.” 2 In the second verse: Drive away sleepiness. By the term sleepiness, sloth of soul and sluggishness are aptly understood, which is a spiritual and harmful drowsiness; though this may also rightly be understood of bodily sleepiness: for this must be avoided in all our works, and especially in the divine offices being celebrated, in which, when

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HYMNORVM cù vigili excitatoque corpore etiam vigil animus deo est exhibendus. 3 In tertio versu. Indulgeas credétibus. Hic indulgere, significat peccatorum veniam dare: quæ si gnificatio in ecclesiastico vsu est frequens: extra illum verò non vsurpanda, quoniam apud probatos authores nequaquam inuenitur. Eodem etiam loco accommodatè hic hymnus præcini dicitur & prius quam alia cantari: quoniam ante officij matutini psalmodiam cantatur ad nocturnum. BADEM FERIA TERTIA, AD laudes matutinas. Les dici nuncius Vigilate, iâ sum proximus Lucem propinquâ 3 Iesum ciamus uocib[us]: præcinit. Flentes, precantes, sobrij. Nos excitator mentium Intenta supplicatio Iam Christus ad uitam uo Dormire cor mundum ue- cat tat. 2 Auferte clamat le- Tu Christe somnū discute: tulos: Tu rumpe noctis uincula. Aegros, sopore desides. Tu solue peccatum uetus: Castiq[ue] recti ac sobrij Nouumq[ue] lumen ingere. Hic hymnus, metri iambici dimetri lege constituitur: câmque adamussim exactè seruat: Cæterùm in secûdi versus quarto carmine primum locum occupat anapestus, ibi pro spondeo positus quod vterque earum æqua numero habeat prolationis ac syllabarum tempora. Neque id vitiosum censeri debet: sed interdum in hoc genere carminis in primo aut tertio loco vbi spondens habere potest sedem, ipsum spondeum anapestus constituitur. Author eius, Prudentius: apud quem hymnus iste inscriptus ad gallicantium: longe copiosior est & diffusior, & multo plures complectens versus: vt liquido constat inspectanti opera eius: emissa in lucem studio & industria Aldi Manutij, viri vtique de re literaria optimè meriti. Et certè talia sunt

Transcription: Translated (English)

HYMN with the body awake and stirred up, the soul also, being awake, is to be offered to God. 3 In the third verse, “Grant to believers.” Here “to grant” means to give forgiveness of sins; this meaning is frequent in ecclesiastical usage, but outside it should not be used, since it is found nowhere in approved authors. In the same place it is also suitably said that this hymn is sung before the others and before they are sung: because it is sung before the psalmody of Matins, at nocturns. ON TUESDAY, AT MATINS LAUDS. The messenger of the day Watch, for I am now near the approaching light 3 Let us call upon Jesus with our voices: preludes. Weeping, praying, sober. The awakener of minds Earnest supplication Now Christ calls to life the one who sleeps 2 “Take away,” he cries, “the beds: You, Christ, dispel sleep; the sick, sluggish in slumber. You break the bonds of night. And the chaste, upright, and sober You dissolve ancient sin; and bring in new light.” This hymn is composed according to the rule of iambic dimeter, and it keeps it exactly. However, in the fourth foot of the second verse, an anapest occupies the first place, put there instead of a spondee, because each of them has equal measure in pronunciation and in the time of the syllables. Nor should this be considered faulty; rather, in this kind of poetry, sometimes in the first or third place, where a spondee can have its seat, an anapest itself is formed in place of the spondee. Its author is Prudentius; and the hymn is inscribed by him as “Ad galli cantium” [To the crowing of the cock]. It is far more abundant and expanded, and includes many more verses, as is clearly evident to anyone inspecting his works, published by the care and industry of Aldus Manutius, a man who certainly has deserved very well of literary studies. And indeed such are

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EXO. 29 sunt ipsius. Prudentij opera, & talis ipse author: vt impri mis dignus sit à Christianis legi: quod in ipso & sermo ipse sit cultissimus, & carme cuiusuis generis elegantissimu[m], & quod plurimi fieri debet, sententia Christianæ pietati ac religioni maximè conformis: nihil in eo quod castas & pias offendat aures inuenias: nihil quod deorum (ne dicâ dæmonum) nomina, flagitia & scelera commemoret. Itaque si commendantur apud gentiles: qui hymnos & odas in suorum deorum laudem conscripserunt, vt apud Græcos Orpheus & apud Latinos Horatius: nonne maiore co[m] medatione apud Christianos sunt digni qui in veri dei venerationem pios & religionis plenos modulati sunt hymnos: inter quos Prudentius noster primum ferè locum obtinet. Rursum si diligenti studio decantarunt ethnici suos hymnos, vt quos putarunt deo celebrarent: nonne vigilâ-tiore opera & diligentiore cura, nos quibus diuino indultu lux veritatis infusit, debemus deo vero hos hymnos concinere? Facessant igitur odæ horattanæ, valeant Dianæ laudes & Veneris, Cupidinisque: atque in earum locum succedant pijs hymnis conscripta dei & sanctorum præconia. Hunc denique Christianum authorem & quidé probatissimum, potius lectitent Christiani, quàm impura poe tarum carmina venerem olentia, & deorum gentiliu[m] (qui in ore Christiani, si Hieronymo credimus, sonare non debent) facinora & fraudes buccinantia: de quibus recte dixerim illud psalmi verbum. < Psal. 118. Psalm. 11.> Narrauerunt mihi iniqui fabulationes: sed non vt lex tua. Nam eloquia domini: eloquia casta. Quorum castitatem & puritatem, quàm proximè imitatur atque refert in suis operibus noster Prudentius. Supradicti tamen hymni, solum quatuor versus hic positi sunt: quòd ij soli in vsu ecclesiastico (cui nostra desudat opera) cantari soleant. Qui verò integrum desiderat hymnum legere, eum in suis operibus (quæ passim omnibus ad manum sunt) perquirat & euoluat. IANNOTATIONES. In primo versu. Ales, diei nuncius. Per alitem, diei nuncium: hoc loco accipiendus est gallus gallinaceus: cui id natura inditum est, vt taquâ diei prænuncius: eius aduentum suo cantu denunciet, vnde de illo Virgilius. Excubitórque diem cantu prædixerat ales. Et de eodem Ouidius. Non vigil ales ibi cristati can

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EXO. 29 These are his own works, of Prudentius, and such is the author himself: that first of all he is worthy to be read by Christians; because in him both the speech itself is most polished, and the verse of every kind most elegant, and what should be valued most highly, his thought is most in conformity with Christian piety and religion: in him you will find nothing that offends chaste and pious ears: nothing that mentions the names of the gods (or rather of demons), their shameful acts and crimes. Therefore if those are commended among the heathen who composed hymns and odes in praise of their gods, as among the Greeks Orpheus and among the Latins Horatius: are not those by much greater commendation worthy among Christians who have modulated pious hymns, full of religion, in veneration of the true God: among whom our Prudentius occupies almost the first place. Again, if the heathen, with diligent effort, sang their hymns, as those whom they thought to be gods they were celebrating: ought not we, to whom by divine favor the light of truth has been poured in, with a more watchful labor and more careful diligence, to sing these hymns to the true God? Let Horatian odes therefore depart; let the praises of Diana, Venus, and Cupid pass away: and in their place let the praises of God and the saints, composed in pious hymns, succeed. Let Christians, in short, read this Christian author, and indeed a most approved one, rather than the impure songs of the poets, smelling of Venus, and thundering forth the deeds and deceits of the pagan gods (whose names, if we believe Jerome, should not sound in the mouth of a Christian): of which I would rightly say that word of the Psalm: < Psal. 118. Psalm. 11.> The wicked have told me stories: but not according to thy law. For the sayings of the Lord are pure sayings. How closely our Prudentius imitates and reflects their chastity and purity in his works. Yet of the aforesaid hymns, only four verses are placed here; because only these are usually sung in ecclesiastical use (to which our labor is devoted). But whoever desires to read the complete hymn, let him seek it out and peruse it in his works (which are everywhere at hand for all). IANNOTATIONES. In the first verse. Ales, messenger of the day. By the bird, messenger of the day: in this place the cock is to be understood; to whom this by nature has been given, that as a kind of herald of the day he should announce its coming by his singing, whence Virgil says of him: “And the bird, watchful sentinel, had foretold the day by his song.” And Ovid also of the same: “Nor was there the watchful bird with crested sing…”

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30 HYMNORVM cantibus oris: euocat auroram. Hanc autem galli códitio[n]em a somno excicatricem, apta metaphora accom[m]odat hic author ad Christum, assidua admonitione scripturæ nos vt à somno peccati surgamus & vigilemus excitante. 2 In secúdo versu. Auferte clamat. Si quis perconte[n]tur, vbi talia nobis excitatoria verba Christus ingerit ac inculcat: respondendum illi est, in euangelio: cum dicit. Vigilate itaque: quia nescitis diem neque horam. Et ite- rum. Vigilate ergo, quia qua hora non putatis: filius ho- minis veniet. Et per Petrum apostolum nos hortatur. So brij estote ac vigilate. Rursum per beatu Paulu nos admo net quod hora est iâ nos de somno surgere, nox enim præ cessit: dies aut appropinquauit. Denique per eundem sur- ge qui dormis & exurge à mortuis & illuminabit te Chri stus.3 In tertio versu. Iesu clam vocib. Verbu, ciam, hic positu, & per solu c scribêdu: quartæ cōiugationis est & indicatiu[m] habet cio, is, ire: quod præteritu facit ciui &c supinu[m] citu[m] prima syllaba producta: significatque vocare, & accusatiu[m] postulat. Inde accire & excire cōposita de- ducuntur. At verò cico, es, ere, secundæ cōluationis ver- bum etiam actiuum: significat commouere. Virgilius. Et tonitru cælum omne ciebo: habet & ciui in præterito & in supino citum, sed prima syllaba correpta. Inde ex- cico & concico composita formantur. DEADEM FERIA TERTIA, ad vesperas. 1 ELLURIS iges códitor Mundi solum qui eruens, Pulsis aquæ molestijs Terra dedisti immobilem. 2 Vt germe aptu proferes Puluis decora floribus Foecunda fructu sisteret, Pastumq; gratu redderet. 3 Mentis perustæ uul- nera Munda uirore gratiæ. Vt facta fletu diluat, Motusq; prauos atterat. 4 Iussis tuis obtemperet. Nullis malis approximet. Bonis repleri gaudeat, Et mortis actum nesciat. Hic hymnus, carminis iambici dimetri lege constat: eamque omnino integram obseruat. Laudatur in eo di- uina virtus ab opere tertiæ dici creationis rerum, & ad illam

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30 OF THE HYMNS with the chanting of her throat: she summons the dawn. But this condition of the rooster, as arousing from sleep, the author aptly applies here as a metaphor to Christ, who by the constant admonition of Scripture urges us to rise from the sleep of sin and keep watch. 2. In the second verse, “Take away,” he cries. If anyone should ask where Christ thrusts and impresses such awakening words upon us, he must be answered: in the Gospel, when he says: “Watch therefore, because you do not know the day nor the hour.” And again: “Watch therefore, because at the hour you do not think, the Son of Man will come.” And through the apostle Peter he exhorts us: “Be sober and watch.” Again, through blessed Paul he admonishes us that the hour is now for us to rise from sleep, for the night has passed; the day has drawn near. Finally, through the same apostle: “Rise, you who sleep, and arise from the dead, and Christ will enlighten you.” 3. In the third verse, “Jesus, with clear voices.” The word “ciam,” placed here and to be written with one c, belongs to the fourth conjugation and has the indicative cio, is, ire; its past tense is ciui, etc., and its supine citum, with the first syllable long; and it signifies “to call,” and requires the accusative after it. From this are derived the compounds accire and excire. But cico, es, ere, a verb of the second conjugation and also active, means “to move.” Virgil: “And with thunder I will stir all heaven.” It has ciui in the past and citum in the supine, but with the first syllable short. From this are formed the compounds excico and concico. THE SAME, TUESDAY OF THE FEAST, at Vespers. 1 O mighty Creator of the earth, who, by removing the waters’ harms, didst bring forth the world’s mere soil, and, when the waters were driven off, didst give the earth a firm standing. 2 That you might bring forth fit growth, you made the dust blossom with fair flowers, so that it might stand fruitful in produce and return pleasing nourishment. 3 The wounds of the mind, burned through, cleanse with the green freshness of grace, so that it may wash away deeds with tears and crush evil impulses. 4 Let it obey your commands, let it come near no evils. Let it rejoice to be filled with good things, and know not the act of death. This hymn is composed according to the rule of iambic dimeter, and it keeps that rule entirely intact. In it divine power is praised from the work of the third day of the creation of things, and to that…

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EXO. 31 illam demum fit deprecatio, vt infusione suæ gratiæ cor- da nostra expurget à peccatis. I IANNOTATIONS. In primo versu. Telluris ingens conditor. Hic hymnus in principio, opus tertiæ di- ei creationis ipsius mundi aptè congruenterque describit, quod feria tertia ad officium canatur vespertinum, quæ tertiæ diei primorum sex dierum ordine & nomine respo[n] det. Nempe vt Genesis testatur: < Gene.1.> tertio productionis reru[m] die iussu dei congregatæ sunt aquæ in vnum locum, & ap paruit arida. Protulit ite[m] eode[m] die terra diuino imperio herbam virêtem, & faciete[m] seme[m] iuxta genus suu[m] lignu[m]q[ue]; faciens fructu[m], & habens vnumquodq[ue]; semetè secudu[m] spe- cie[m] suâ. < Psal.42.> Porrò nonnulli in hoc primo versu legunt: mundi solum qui exuens: & non minus recte[m], quam qui legunt: eruens. Cum enim exuere sit amictum prius circum posi- tum à se deponere & terra prius aquis quasi veste quadâ circundata, fuerit detecta & facta arida, aptè aquis exuta fuisse dicitur. Eruere verò est quod obrutu[m] erat terra aut aqua, in apertum ducere: vt fossitia terræ visceribus eru- ntur: quare terra depulsis partim aquis eam aperientib[us]: eruta etiam aquis verè perhibetur. In eodem quoque pri mo versu terra dicitur immobilis: quia suo fixa loco per- petuo quiescit, neque vt alia elementa agitabilitatem ha- bet in propria sua sede ac regione. Vude Psalmus de deo canit. Etenim firmauit orbem terræ, qui non comouebi- tur. Et rursum. Qui fundasti terram super stabilitatem suam: non inclinabitur in seculum seculi. 2 In secundo versu. Fæcunda fructu sisteret. Hic ver- bu[m] sisteret no[n] actiu[m] habet significationem vt assolet, sed neutralé, & pro suo composito existeret poni videtur. Sê- sus enim est, vt ipsa terra multiplici fructu foecuda foret, & congruu[m] terrestribus animatib[us] pabulu[m] subministraret. 3 In tertio versu. Munda virore gratiæ, Aliqui hoc in loco legunt id carmen hoc pacto, munda vigoris gratia, qui etsi carminis seruent integritate[m] & sentetiatæ cogruen- tiâ, petetes quod deus per gratiâ suæ virtutis mundet vul- nera cordis nostri, tamen non adeò accomodate alludu[n]t operi tertia[m] diei per metaphorâ quæ ibi intèditur, à cor- poralibus ad spiritualia tèdens, sicut qui legu[n]t, muda viro- re gratiæ, Ná virore gratiæ ad herbâ virentem tertio die pro-

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EXO. 31 then at last comes the supplication, that by the infusion of his grace he may cleanse our hearts from sins. I IANNOTATIONS. On the first verse. Telluris ingens conditor. This hymn at the beginning suitably and fittingly describes the work of the third day of the creation of the world itself, because it is sung on Tuesday at Vespers, which corresponds in order and name to the third day of the first six days. For, as Genesis testifies: < Gene.1.> on the third day of the production of things by God’s command the waters were gathered into one place, and the dry land appeared. On that same day also the earth, by divine command, brought forth green herb and the tree bearing seed according to its kind; producing fruit, and having each one its own seed according to its species. < Psal.42.> Moreover, some in this first verse read: mundi solum qui exuens: and no less correctly than those who read: eruens. For since exuere means to lay aside a garment previously placed around oneself, and the earth, previously surrounded by the waters as by some kind of garment, was uncovered and made dry land, it is aptly said to have been stripped of the waters. But eruere means to bring into the open what had been buried by earth or water: as pits are dug out from the earth’s bowels; therefore the earth, with the waters partly driven away and opening it, is also truly said to have been brought forth from the waters. In the same first verse the earth is also said to be immovable: because, fixed in its place, it rests perpetually, nor like the other elements does it have mobility in its own seat and region. Whence the Psalm sings of God: For he has established the world of the earth, which shall not be moved. And again: Who hast founded the earth upon its stability: it shall not be inclined for ever and ever. 2 In the second verse. Fæcunda fructu sisteret. Here the word sisteret does not have an active meaning, as is customary, but a neuter one, and seems to be used for its compound existeret. For the sense is that the earth itself might be fertile with abundant fruit, and might supply fitting nourishment to earthly living creatures. 3 In the third verse. Munda virore gratiæ, Some in this place read this song in this way, munda vigoris gratia, which, although they preserve the integrity of the verse and the coherence of the sense, in asking that God, by the grace of his power, cleanse the wounds of our heart, nevertheless do not allude so fittingly to the work of the third day through the metaphor intended there, moving from bodily things to spiritual ones, as those who read, munda virore gratiæ, For by the verdure of grace to the green herb on the third day pro-

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Hymnorum productam congruum habet resposum: & ex opposito ad menté vitioru[m] æstu perustam, quæ tali virore vegetetur, reuirescat & innouetur. Est autem viror, oris ipsa viriditas siue virescentia herbarum, foliorum, aliarumve reru[m]. Et deducitur à verbo vireo, es, ere. Feria Qvarta: Ad Nocturnum matutinum. Rerum creator op- 3 Mentes, manusque time tollimus. Rectorq[ue] noster Propheta sicut nouimus aspice: Nobis gerendu[m] præcipit: Nos à quiete noxia Paulusque gestis censuit. Mersos sopore libera. 4 Videns malum quod poscimus: gessimus: Ignosce tu criminibus. Occulta nostra pandimus, Ad confitendu[m] surgimus: Preces gemetes fundimus, Morasq[ue] noctis rupimus. Dimitte quod peccauimus. 1 Carminis iambici dimetri lex & forma, in toto isto hymno exactè seruatur. In eo fit ad deum deprecatio, vt si cut à somno corporis excitamur hoc nocturno tempore ad deum laudandum: ita eius gratia expergiscamur à somno peccati, & bonis operibus inuigilemus. 1 Annotationes. In secundo versu. Morasque noctis rumpimus. Nos id rumpere dicimur: quod cu[m] violentia discontinuamus & discindimus. Vergilius. Quid me alta silentia cogis rumpere. Sic moras noctis rumpere dicimur: quando non quantum durat nocturnu[m] tempus somno indulgemus: sed ante finem eius stratum dimittimus. 1 In tertio versu. Propheta sicut nouimus sanctus propheta in psalmo edocuit nos mentes & manus noctu ad deum tollere debere: cum ait. In noctibus extollite manus vestras in sancta: & benedicite dominum. Cum etam alio loco dicas. Media nocte surgebam ad confitendum tibi super Iudicia iustitiæ tuæ. Sanctus verò Paulus & verbo id docuit cum ait. Hora est iam nos de somno surgere. Idem quoq[ue] suo exemplo & opere, factitandum ostendit:

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Hymns has a suitable response: and, by contrast, to the mind burned up with the heat of vices, which is revived by such verdure, may it revive and be renewed. Now verdure is the green color itself, or the greening of grasses, leaves, and other things. And it is derived from the verb vireo, es, ere. Feria Quarta: At Matins in the Night Office. Creator of all things, most- excellent, we lift up our minds and hands. And our ruler, the Prophet, as we know, look upon us: he commands us to act thus: Paul also judged that we should do this, when we lie down in harmful rest. Free us, sunk in sleep. 4 Seeing the evil that we have done: Pardon our sins. We lay bare our hidden faults, we rise to make confession: groaning, we pour out prayers, and we break the delays of the night. Forgive what we have sinned. 1 The law and form of the iambic dimeter are exactly preserved throughout this whole hymn. In it there is made a prayer to God, that just as, at this night time, we are awakened from bodily sleep to praise God, so by His grace we may be awakened from the sleep of sin and keep watch over good works. 1 Notes. In the second verse, “And we break the delays of the night.” We are said to break that which we violently interrupt and tear apart. Virgil: “Why do you compel me to break the deep silence?” So we are said to break the delays of the night when we do not give ourselves to sleep for as long as the night lasts, but lay aside our bed before its end. 1 In the third verse, “The Prophet, as we know.” The holy prophet taught us in the psalm that we ought to lift up our minds and hands to God by night, when he says: “In the night lift up your hands in the holy place, and bless the Lord.” Likewise in another place you say: “At midnight I rose to confess to you, because of the judgments of your righteousness.” Saint Paul also taught this by word when he said: “It is now the hour for us to rise from sleep.” He also showed that the same thing should be done by his own example and deed:

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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[us]a 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. EADEM 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[m] 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 shows: that while keeping watch at night he worked with his hands so as to obtain food for himself; and when, shut up in a dark prison, he together with his colleague Sylla, in the tempestuous night, sang praises to God, and an earthquake having occurred the foundations of the prison were shaken, and the chains of all the prisoners were broken. 4 In the fourth verse. “We reveal our hidden things.” Our hidden things are here called sins: those which we commit secretly before men, either by thinking about them or by doing some evil deed away from witnesses. But nothing is hidden from God: for all things are naked <Heb. 4> and open to his eyes. We reveal them when, through the sacrament of reconciliation, we disclose them to the priest, accusing ourselves humbly; or when, against ourselves, we confess our unrighteousness to the Lord, and we mourn in the secret place of our heart, pleading that we are guilty. Nor are we said to bring them to light as though we were making them known to a God who is ignorant of them, who knows the hidden things of the heart and searches hearts and reins, and to whom all things are known even before they exist. ON THE SAME WEDNESDAY: AT MAT- ins at matins. The darkness of the night. Attend to our senses. The clouds of the night. The darkness of the earth is rent asunder: The confused things of the world, struck by the dart of the sun. The troubled things of the night. And now color returns to the world. (The light enters, the sky grows white: with the countenance of the shining star Christ comes) depart. There are many things stained with false colors: You alone, O Christ, do we know: let the things that are darkened be made clean by your light. With a pure mind, simple, you are the light of the heavenly star: We beseech you, weeping, and singing, illumine us with a serene countenance. This hymn is also iambic dimeter, and in every respect preserves the meter of that song. Its author is Prudentius: in whose work the present hymn is much longer and more copious; nevertheless, only four verses are placed here, because these alone are usually used in the church office. He describes in it the rising of the sun itself, near that time of day at which, at the end of matins, it is sung: and he fittingly applies that sensible brightness of day, when night is driven out, by an apt leading on 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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Hymnorum 1. Annotations. In primo versu. Lux Intrat, albescit polus. Quoniam hic subnectitur supradictis sententiis particula, Christus venit: planum est hunc versum de tenebris & luce corporali primu[m] intelligi debere: deinde verò proportionaliter de luce spirituali. Sunt enim tenebræ spirituales: peccata, lux: diuina gratia, cælu[m]: anima nostra, sol spiritualis: Christo domin[us], quod & in sequenti b[us] versib[us], quinetiâ & hymnis obseruetur. Porrò vocatiui illi omnes in principio versus positi: ordinâdi sùt cu[m] verbo discedite: in fine collocato interiectis per parenthesim trib[us] illis orationibus: per verba tertia personæ nuciatis. Illa verò nomina, confusa & turbida: substantiuoru[m] neutri generis locum tenent & vim: vt confusionem reru[m] signent, tenebris noctis inductam: pariter & turbationem tempestatum. 2. In secundo versu. Percussa solis spiculo. Spiculum: telum est & iaculum. Virgi. Liber partho torquere cydonia cornu spicula. Translumitur autem hic ad solis radium: quòd in terram lacitur, & recta quadam iaculatione porrigitur, perinde atque sagitta arcu excussa vibratur. 4. In quarto versu. Sunt multa fucis illita. Fucus est color adumbratus: qui rei superponitur vt pulchrior appareat. Inde fucatum dicitur, quod alieno superducto colore decorum videtur & ornatu[m]. Atqui honores, opes, voluptates huius mundi præ se ferunt boni speciem, & tamen verè bona non sunt, sed boni imagine incautos falluit: idcirco fucis illita non immeritò dicuntur. Illita autem participium verbi passiui illinor, eris: significat infecta siue tineta, & ablatiu[m] postulat. Oui- dius. Illita lernæo misi tibi texta veneno. Neque hoc loco legendum est. Sunt multa fuscis illita: vt faciunt plerique: nam fuscus per se, adiectiuum est significas atrum vel subnigrum: non autem haberet hoc loco substantiu[m] nomen: cum quo ordinetur. In eodem versu. Tu lux eor syderis. Eous trisyllabum nomen & adiectiuum: idé siga[n]t quod orientalis: habetque primam syllabam modo longam, vt Virgilius. Eoásque acies & nigri Menonis arma: modo breuem: vt idem. Et iam prima dies claro surgebat eoo. In hoc autem loco, prima eius syllaba breuis est: secundum carminis exigentiam. Est igitur eoum sydus, ipse sol: qui quotidie in parte orientali exoritur. Cæterum in hymno

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Hymnorum 1. Annotations. In the first verse. “Lux intrat,” “albescit polus.” Since here there is added to the foregoing sentences the clause, “Christus venit,” it is clear that this verse ought first to be understood of darkness and bodily light; then also, proportionally, of spiritual light. For there are spiritual darknesses: sins; light: divine grace; heaven: our soul; the spiritual sun: Christ the Lord, which should also be observed in the following verses, and likewise in the hymns. Moreover, all those vocatives placed at the beginning of the verse must be arranged together with the verb “discedite” placed at the end, with the three prayers inserted in parentheses between them; with the verbs of the third person indicating them. But those nouns, confused and chaotic, hold the place and force of neuter substantives, so that they may signify the confusion of things, brought on by the darkness of night, and likewise the disturbance of storms. 2. In the second verse. “Percussa solis spiculo.” Spiculum is a weapon and a dart. Virgil: “Liber partho torquere cydonia cornu spicula.” But here it is transferred to the ray of the sun, because it is cast upon the earth and extends with a certain straight thrust, just as an arrow shot from a bow quivers. 4. In the fourth verse. “Sunt multa fucis illita.” Fucus is a painted color, which is laid over a thing so that it may appear more beautiful. Hence it is called fucatum, because, with another color applied over it, it seems decorous and ornamented. But honors, wealth, and the pleasures of this world present the appearance of good, and yet are not truly good, but by the image of good they deceive the unwary: for this reason they are not undeservedly said to be smeared with fucus. Illita, however, is the participle of the passive verb illinor, eris: it means infected or smeared, and requires the ablative. Ovid: “Illita lernæo misi tibi texta veneno.” Nor in this place should one read “Sunt multa fuscis illita,” as most people do; for fuscus by itself is an adjective, meaning black or darkish: but here it would not have a substantive noun with which it could be construed. In the same verse. “Tu lux eor syderis.” Eous is a trisyllabic noun and adjective: it signifies the same as “oriental”; and its first syllable is sometimes long, as Virgil: “Eoásque acies & nigri Menonis arma”; sometimes short, as the same poet: “Et iam prima dies claro surgebat eoo.” But in this place its first syllable is short, according to the demands of the poem. Therefore the eous star is the sun itself, which daily rises in the eastern part. In the hymn

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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 quicquâ 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 & splédor primitiuus ipsius solis. EADEM FERIA QVARTA: ad vesperas. Cæli de sanctissime, 3 Vt noctibus uel lumini qui lucidu[m] cetru[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 visitet, quo peccatoru[m] tenebre[m] dispellatur. ANNOTATIONS. 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 respodes. Porrò hic cetru[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 sumutur hæc vocabula i philosophia naturali & cij astrono-

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EXPO. 35 the hymn itself entire, as it is found in the works of Prudentius, that poem is read thus: “You, king of the eastern star”: but both readings are rightly said; and it makes no difference whether there you say king or light. For God himself governs the orbit of the sun, and fills and illuminates it with his native light. And clearly, just as light is truth to the senses, and the brightness diffused from it is its image, so God is the true exemplar and author of our sun itself; but the sun is a removed figure and representation of him. Therefore it is rightly said that God is the light and original splendor of that sun. THE SAME WEDNESDAY: at vespers. Most holy maker of heaven, to the lights which set the shining center of the sky as the boundary of separation, driving away sluggish darkness with fire; and, at the beginnings of the months, by noble light increasing them, to give the most well-known sign. On the fourth day, who established the fiery wheel of the sun; shine upon the heart of men; cleanse the stains of our minds; release the bond of guilt; cast down the masses of crimes. This hymn also has the modulation of a dimeter poem, and in every way it is rightly observed, except that in the second poem of the second verse it has a trochee in the third place instead of a spondee. In it the work and providence of God are praised from the work of the fourth day of the production of things, namely the formation of the luminaries of heaven itself, and prayer is directed to him, that by spiritual light he may visit our hearts, whereby the darkness of sin may be dispelled. ANNOTATIONS. In the first verse. Who set the shining center of the sky. 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 brought forth the sun to preside over the day, and the moon to preside over the night, and the stars; because the present hymn is sung on Wednesday at vespers, which is the fourth day of that week, and corresponds in name and order to the fourth day itself among the first six days. Moreover, here the center is not to be taken for a mathematical point placed in the middle of the sphere, and equidistant in every direction from the surrounding surface, nor the pole for the extreme point terminating the axis of heaven: as these terms are taken in natural philosophy and in astro-

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36 HYMNORVM astronomia: quoniam non curauit author in carmine tam exactam illorum nominum rationem seruare: vt neque opus fuit: sed centrum pro ipsius cæli spacio sumit & orbe: polum verò pro cælo. In secundo versu. Lunæ ministras ordini. Aliqui id carmen ita legunt. Lunæ ministrans ordinem: sed minus aptè & congruenter: vt meum est iudicium Nam in toto illo versu nullum assignare pos sunt verbum: quod sentetiam compleat, Insuper duos accusauuos ordinem & recursus, diversa significantes: sine aliqua coniunctionis copula ad idem annectunt participium ministrans, quod latini sermonis concinnitas no[n] admittit: quare potius legendum censeo: vt habet ante litera: & totum tertium & quartum huius secundi versus carmen de luna intelligendum: sicut & totus sequens versus ad lunam refertur, & de ea intelligitur. Dicitur autè deus ministrasse ordini ipsius lunæ vagos recursus syderum: quoniam ipsi lunæ assignauit varios & multiplices motus per signa cælestia quæ propter stellas ipsis infixas interdum nomine syderum & astrorum nuncupantur. Virgilius. Per duodena regit mundu sol aureus astra. In tertio versu. Diremptionis terminum. No[n] hoc loco direptionis legendum est: vt ferè omnes libri habent: sed direptionis: id est distinctionis, discretionis atque divisionis: quod à verbo dirimo proficiscitur, significante separare atque sciungere. Nam direptionis vocabulum, quod violentam signat ablationem, huic loco minus congruit quantum ad sententiam, licet carmen non vitiet. Formata quidem hic dicitur luna vt præberet limitem siue metam distinctionis diei & noctis: quia noctu luna lucet non interdiu. Etiam producta est luna, vt daret signum & indicium iniuis mensium. Nam in cuiusque mēsis lunaris exordio, luna renouatur, lumenque suum redintegrat. Inde apud Græcos primordium mensis: neomenia dicitur: id est noua luna, siue nouilunium. Vnde dicitur in Psalmo. Buccinate in neomenia, tuba. FERIA QVINTA: AD NOCTVR- num matutinum. NOx atra rerum contegit Terra colores omnium. Nos confite[n]tes poscimus To

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36 HYMNS astronomy: for the author in the poem did not care to preserve such an exact arrangement of those names: nor was it necessary; but he takes “center” for the expanse of the heavens themselves and the sphere; and “pole” for heaven. In the second verse: “To the ministers of the order of the moon.” Some read the poem thus: “To the moon, serving the order”; but less fittingly and appropriately, as I judge. For in that whole verse they cannot assign any verb that completes the sense. Moreover, they attach the two accusatives, “order” and “revolutions,” which signify different things, to the same participle “serving,” without any conjunction, which the elegance of the Latin language does not allow. Wherefore I think it should rather be read as it is before the letter: and the whole of the third and fourth lines of this second verse are to be understood of the moon; just as also the whole following verse refers to the moon and is to be understood of it. But it is said that God ministered to the order of the moon itself the wandering revolutions of the stars, because he assigned to the moon various and manifold motions through the heavenly signs, which because of the stars fixed in them are sometimes called stars and constellations. Virgil: Through the twelve signs the golden sun governs the world. In the third verse: “The limit of division.” Here it is not “of plundering” that must be read, as almost all books have it, but “of division,” that is, of distinction, discernment, and separation; which comes from the verb dirimo, meaning to separate and divide. For the word direptionis, which signifies violent taking away, is less suitable to this passage in regard to the sense, although it does not spoil the poem. The moon is said here to have been formed so that it might provide a boundary or mark of distinction between day and night, because the moon shines at night, not by day. The moon was also set forth so that it might give the sign and indication of the months' beginning. For at the beginning of each lunar month the moon is renewed and restores its light. Hence among the Greeks the beginning of the month is called neomenia, that is, new moon, or novilunium. Whence it is said in the Psalm: Blow the trumpet at the neomenia, with the trumpet. THURSDAY: AT MATINS FOR NIGHT. Black night covers the colors of all things. We who confess ask for To

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E X P O. 37 Te iuste iudex cordium. Obscura gestit tollere: 2 Vt auferas piacula: Et te redemptor quærere. Sordésque mentis abluas. 4 Repelle tu caliginem Donésq; Christe gratiâ: Instrinsecus quàm maxi- Vt arceantur crimina. me. 3 Mès ecce torpet impia: Vt in beato gaudeat Quâ culpa mordet noxia. Se collocari lumine. Hymnus iste, carminis iambici dimetri regulam integre seruat. Describit autem nocturni temporis (quo solet cantari) qualitatem ac conditionem: eam aptè transferés ad habitum mentis nostræ, deúmque rogans vt expulsis peccatorum tenebris nos illuminet. 1 IANNOTATIONES. In primo versu. Nox atra rerum cõtegit. Hoc loco nox pro nocte sensibili ponitur: cuius id proprium est quòd rerum abdit colores, quoniâ non reddit eos conspicuos atque spectabiles. Virgilius. Et rebus nox abstulit atra colorem. Verum congrua metaphora per atram noctem hic etiam rectè intelligas peccatorum tenebras, mentem nostram obducentes & occupantes & cætera consimili modo. Porrò in secundo huius versus carmine, colores legendu est: nô calores!, vt faciùt nonnulli: nam hoc posterius nomen: sententiæ nullo pacto congruit aut quadrat. 2 In secundo versu. Vt auferas piacula. Hoc loco piaculum pro peccato, crimine & flagitio accipitur, sicut & in libro Iudicum: cum dicitur. Nunquam tantum nefas & tam grande piaculum est in Israel. Virgilius in Aeneide. Distulit in seram commissa piacula mortem. Et venit à verbo pio, as, are, & significat contaminare siue polluere. 3 In tertio versu. Obscura hic dicuntur opera tenebrarum siue peccata: quoniam in luce non sunt facta, & mētem humanam obscurant atque obtenebrant. Nescierunt (inquit psalmus) neque intellexerunt: in tenebris ambulant. Et qui ambulat in tenebris istis spiritualibus: nescit quò vadat. Huiusmodi igitur obscura mens humana male sibi conscia culpa, & quâ mortifera remordet: cupit à se abiicere, deúmque in sequenti versu præcatur: vt hanc à se caliginem repellat, & in sancto luminæ suæ gratiæ ipsam constituat. c iiij E A.

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EXPO. 37 To Thee, just judge of hearts. It seeks to cast off what is obscure: 2 That Thou mayest remove offenses: and Thee, Redeemer, it may seek. And wash away the stains of the mind. 4 Drive back Thou darkness, And grant, O Christ, by Thy grace: inwardly as much as possible. That crimes may be repelled. me. 3 But behold, impious guilt lies torpid: That it may rejoice to be By what fault it is wounded, harmful. Set in blessed light. This hymn perfectly keeps the rule of the iambic dimeter verse. It describes, moreover, the quality and condition of the night time, in which it is usually sung: you may aptly transfer this to the state of our mind, and, asking God, pray that, with the darkness of sins driven out, He may enlighten us. 1 NOTES. In the first verse. Black night covers things. In this place night is taken for visible night: its property is that it hides the colors of things, because it does not render them conspicuous and visible. Virgil: And black night took away the color from things. Yet by a fitting metaphor, through the black night you may here also rightly understand the darkness of sins, covering and occupying our mind, and the rest in like manner. Moreover, in the second line of this verse, one should read colores, “colors,” not calores, “heat,” as some do; for this latter word in no way agrees with or suits the sense. 2 In the second verse. That Thou mayest remove offenses. Here piaculum is taken for sin, crime, and wickedness, as also in the Book of Judges, when it is said: Never has such a crime and so great an offense been in Israel. Virgil in the Aeneid: He delayed the offenses committed until a later death. And it comes from the verb pio, as, are, and signifies to defile or pollute. 3 In the third verse. Obscura, “dark things,” here means the works of darkness, or sins; because they were not done in the light, and they obscure and darken the human mind. “They did not know” (says the psalm) “nor did they understand: they walk in darkness.” And he who walks in these spiritual darknesses does not know where he is going. Such dark things, therefore, the human mind, ill aware of its own guilt, and which mortally gnaws at it, wishes to cast away from itself, and in the following verse prays God that He may repel this darkness from it, and establish it in the holy light of His grace. c iiij E A.

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Hymnorum Eadem Feria Qvinta: Ad Lav- des matutinas. 1 Vx ecce surgit aurea: Voluamus obscurum nihil. Pallens facessat cæci 3 Sic tota decurrat dies: tas. Ne ligua medax: ne man, Quæ nosmet i præceps diu Oculiue peccent lubrici: Errore traxit deuo. Ne noxa corpus inquiet. 2 Hæc lux serenum conferat: 4 Speculator astat de sup. Qui nos diebus omnibus Purosque nos præstet sibi. Actusq; nostros prospicit. Nihil loquamur subdolum: A luce prima in vesperu[m]. Præsens hymnus carminis iambici dimetri legibus coercetur: quas itidem rectè obseruat. In tertij tamen versus tertio carmine & quarti versus primo, ponitur primo loco anapestus pro spondeo: quod in hoc genere metri interdum vsu venit. Neque in secundo tertij carminis tertij versus loco ponitur spodeus pro iambo, quoniam non legendum est illic, oculi nec peccent lubrici, quemadmodum multi habet libri, sed, oculi vide peccet lubrici quia ita leguntur exemplaria castigata. Author eius Prudentius: hos quatuor versus complectens in illo hymno. Nor & tenebræ & nubila, paulo ante explicato, vt in suis operib[us] hic hymnus legatur illius esse pars. Describitur in eo ipsius auroræ exortus: & per metaphoram applicatur ad aduætum gratiæ in animas nostras post tenebras peccati. I Annotationes. In primo versu. Pallens facessat cæcitas. Non hoc loco fatiscat legendum est: vt ferè omnes habet libri, sed facessat: id est abeat & abscedat à verbo facessere, quod cum neutrum est: abire, discedereque significat. Nam fatillere est defatigari siue deficere. Virgi. in Georgicis. Neu puluere victa fatiscat, quæ sanè significatio huic loco minus est accommoda. In tertio versu. Sic tota decurrat dies. Hic nomine dici totius: tota præsens vita nostra insinuatur, sicut & in euangelio cum ait dominus noster. Me oportet operari opera eius qui misit me: donec dies est, venit nox: quando nemo potest operari. In eode quoque versu: noxa culpam signat, vt & apud Virgi. Vnius ob noxam & furias Aiacis Oilei. < Ioan. II.> Alias

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Hymns The same Thursday: At Matins. 1 Lo, the golden light rises: let us banish all obscurity. Let pale blindness depart, which long has dragged us headlong into error. 2 May this light bring serenity, and make us pure for him, who keeps us through all our days. Let us speak nothing deceitful: 3 So let the whole day run its course: let no slippery eyes sin: let no harm trouble the body. 4 A watchman stands above and observes our actions. From the first light until evening. This present hymn is restrained by the laws of the iambic dimeter meter: which it likewise observes correctly. In the third line, however, in the third foot of the third verse and the first foot of the fourth verse, an anapest is placed first in the place of a spondee: which does sometimes occur in this kind of meter. Nor in the second foot of the third verse of the third line is a spondee placed instead of an iamb, since it should not be read there, “let not slippery eyes sin,” as many books have it, but “let, eyes, you see, the slippery one sin,” because thus the corrected exemplars are read. Its author is Prudentius: including these four verses in that hymn, “Now both darkness and clouds,” explained a little before, so that in his works this hymn is read as part of it. In it the rising of dawn itself is described, and by metaphor it is applied to the coming of grace into our souls after the darkness of sin. I. Notes. In the first verse, “Let pale blindness depart.” Here it should not be read “fatiscat,” as nearly all books have it, but “facessat,” that is, let it go away and depart, from the verb facessere, which, when intransitive, means to go away and withdraw. For fatillere means to be wearied or to fail. Virgil in the Georgics: “Nor let it, overcome by dust, fail.” Which meaning is certainly less suitable to this place. In the third verse, “So let the whole day run its course.” Here by the name of the whole, our entire present life is implied, just as in the Gospel when our Lord says: “I must work the works of him who sent me: while it is day, night comes, when no one can work.” In the same verse also, “noxa” signifies guilt, as also in Virgil: “Because of the guilt and frenzy of one Ajax, the son of Oileus.” < John II.> Another

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EXPO. 39 Alias eius significatio[n]es c[on]sulto omittimus, quoni[n]a huic lo co no[n] sunt acco[m]modæ neque conducibiles. 4 In quar- to versu. A luce prima in vesperum. Lucem primam vo- cat author ipsi diei exortu[m]: sicut & vesperu[m], diei extremitate[m], omnia enim opera nostra diurna prospicit deus, & no[n] id modo: sed etiam nocturna & quæ in tenebris gerimus. Et hoc quidem no[n] vno die aut duobus, sed omnibus vitæ nostræ diebus. Rectè etiam quispia[m] per lucem prima[m] intel lexerit ipsum vitæ nostræ introitu[m], & per vesperum, finem vitæ ac exitum: sicut & psalmus dicit. Dominus custodiat < Psal. 120> introitu[m] tuu[m] & exitum tuu[m], & alio loco. A custodia matutina < Psal. 129> vsq[ue]; ad notè, speret Israel in domino. Quoni[n]a ab ipso vitæ nostræ exortu ad calcé vsq[ue]; deus opera nostra p[er]spicit: < Psal. 129> vt ne minim[us] quide[m] rogitatus noster, oculos ei fugiat. Quod nos ad benè viuendu[m] meritò debet inducere, vt ait Boetius. Magna vobis est si dissimulare no[n] vultis, necessitas indicta probitatis, cum ante oculos agitis iudicis cuncta < cementis. Eandè quoque sententiam exprimit Prudètius in postremo versu, illius hymni, ex quo præsens hymnus desumptus est, qui sanè versus continuo sequitur vt timu[m] huius hymni versum, vbi ita sententiam coepta[m] prosequitur de deo loquens. Hic testis, hic est arbiter, hic intuetur quicquid est, humana quod mens concipit, hunc nemo fallit iudicem. 1 EADEM FERIA QVINTA: AD VESP. M Agnæ deus potentiae < Diuersa rapiant loca.> Qui ex aquis ortum < 3 Largire cu[n]tis seruulis> genus < Quos mu[n]dat unda s[un]t guinis> Partim remittis gurgiti: < Nescire lapsus criminum:> Partim leuas in aera. < Nec ferre mortis tædium.> 2 Dimersa lymphis imprimens: < 4 Vt culpa nullum deprimat:> Subuecta cælis irrigans. < Nullum leuet iactantia.> Vt stirpe vna prodita: < Elisa mens ne concidat:> Carminis iambici dimetri legibus constringitur hic < Elata mens ne corruat.> hymnus, easque exactè seruat. In primi tamen versus secundo < carmine & in tertio secudi, vocalis proximè vocali> sequitur sine collisiôe, quod ipsi authori licuisse puta[n]du[m] < c iiij> est

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EXPO. 39 Its other meanings we deliberately omit, since they are not suitable or appropriate to this place. 4 In the fourth verse. “From early light to evening.” The author calls the first light the rising of the day itself; just as he calls evening the end of the day. For God looks upon all our daytime works, and not only that, but also those of the night and those done in darkness. And this indeed not on one day or two, but on all the days of our life. Rightly also someone may understand by “early light” the beginning of our life, and by “evening” the end and close of life, as the psalm says: “May the Lord keep your going out and your coming in,” < Psal. 120> and in another place: “From the morning watch” < Psal. 129> “until night, let Israel hope in the Lord.” Since from the very beginning of our life down to its end God watches over our works: < Psal. 129> so that not even the smallest thing we ask may escape his eyes. This ought rightly to move us to live well, as Boethius says: “Great is the necessity of uprightness laid upon you, if you do not wish to dissemble, since you act before the eyes of a judge who sees all things.” Prudence expresses the same thought also in the last verse of that hymn from which the present hymn is taken, and indeed that verse follows continuously as the thoughtful conclusion of this hymn, where he carries through the same thought speaking of God. “Here is a witness, here is a judge, here he observes whatever the human mind conceives; no one deceives this judge.” 1 THE SAME THURSDAY: AT VESPERS. Mighty God, of diverse places Who from the waters dost raise up the race < Grant to all your servants> Partly you send back into the deep: < That those cleansed by the wave are free from sins:> Partly you lift into the air. < Nor bear the weariness of death.> 2 Plunged in the waters, you mark them: < 4 That guilt may not crush anyone:> Lifted up to the heavens, you water them. < Let no pride exalt them.> Since from one stock they were brought forth: < Let not an uplifted mind fall:> Here the hymn is bound by the rules of iambic dimeter; and it observes them exactly. In the second line of the first stanza and in the third of the second, however, a vowel follows closely upon a vowel without elision, which is thought to have been permitted to the author himself < c iiij>.

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HYMNORVM est, sicut & poëtis in carmine hexametro. In quarto insuper carmine secundi versus: pyrrichius ponitur loco tabi in secudo loco: quod non est frequenter tentandu[m]. Comendat autem diutnam virtutem & omnipotetiam: ab operæ quintæ diei productionis rerum sensibilium, petens vt ei virtute freti: neque extollamur i[m] prosperis neq[ue] deliciamur aduersiis: 1 [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 [ANNOTATIONES]. 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 nome 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 [ANNOTATIONES]. 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: nô 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 versu 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 [ANNOTATIONES]. In quarto versu. Vt culpa nullu[m] deprimat. Allu-

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OF HYMNS is, as also with the poets in hexameter verse. Moreover, in the fourth line of the second verse, a pyrrhic is placed in the place of a spondee in the second position: which is not often to be attempted. But it commends enduring virtue and omnipotence: from the production of sensible things on the fifth day, asking that, relying on his virtue, we may neither be lifted up in prosperity nor grown wanton in adversity. 1 [ANNOTATIONS]. In the first verse. “Who from the waters has arisen a race.” This hymn describes here the work of the fifth day of creation of things, by which, by divine command, the winged creatures and the creatures of the waters are brought forth from the waters, as is related in Genesis. And rightly indeed: for it is sung on Thursday at the evening office: which, among the first six days, rightly corresponds in name and order to the fifth day. 2 [ANNOTATIONS]. In the second verse. “Watering things beneath the heavens.” Here the heavens are not taken for the heavenly spheres, since neither birds inhabit them nor do they swim through them in flight; but for the parts of the air, or for the air itself: as in Holy Scripture the name heaven is often taken, as in that place of the psalm, “The birds of heaven and the fish of the sea.” And in the Gospel, “And the birds of heaven devoured it.” But they are said to have been produced from one stock, yet to inhabit different places. For from the same material beginning, namely water, the aquatic creatures and the winged creatures receive different places of habitation: fish the water, and birds the air. 3 [ANNOTATIONS]. In the third verse. “Whom the flood of blood cleanses.” By these words the author here intimates the holy sacrament of baptism: since it is administered both in water, as its proper matter, and is consecrated in the precious blood of Christ, and has efficacy thereby. As a sign of this matter: from the side of Christ himself, as he slept upon the cross, blood and water flowed out by the blow of the soldier’s lance for the remission of our sins. And this ministry the blessed John explains, 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 there are three that bear witness on earth: the spirit, water, and blood; and these three are one.” Moreover, when in the same verse we sing that God grants us not to bear the weariness of death, this is to be understood of the second and eternal death, from whose pain and burden we ask to be taken away. For it is not the death of the body that we pray against, which nature is unable to escape. 4 [ANNOTATIONS]. In the fourth verse. “That no fault may cast down anyone.” Allu-

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EXPO. 41 Alludendo ad piscium & auium conditionem: hic petim[us] nobis a deo cōcedi, vt culpa grauis nullum ad ima degra- uet: sicut pisces demerguntur aquis, nullum etiam iactan- tia & animi elatio sustollat ad alta: more auium per ina- ne volantium, vt itidem mens elisa mole criminum aut adversitate non deiijciatur: sicut pisces, ne etiam mens e- lata prospero successu aut rebus lætioribus: instar auium corruat per superbiam. FERIA SEX TA: AD NO- turnum matutinum. 1 T V trinitatis unitas: Abstergat illud cælitus Orbem potenter Tuæ potestas gloriæ. qui regis. 4 Ne corpus assit sor- didum: Attende laudum cantica: Nec torpor instet cordiu[m]. Quæ cōcinentes psallimus. Nec criminis contagio 2 Ia lectulo cōsurgim[us]: Tepescat ardor spiritus. Noctis quieto tempore. 5 Ob hoc redemptor Vt flagitemus uulnerum quæsumus A te medellam omnium. Reple tuo nos lumine. 3 Quo fraude quicquid Per quod dierum circulis dæmonum Nullis ruamus actibus. In noctibus deliquimus. II Hymnus iste, integrè & omnino carminis iambici di- metri obseruat rationem & modum. Fit in eo ad deum in- uocatio, vt nos dimisso lecto laudib[us] eius intentos exau- diat: & quicquid culpæ noctu contractum est, clemens ab- luat: denique vt immundiciam corporis, animiq[ue]; pigri- tiam & tepiditatem à nobis auferat. IANNOTATIONES. In primo versu. Tu trini- tatis vnitas. Trinitatis vnitas hic dicitur: quoni[n]a[n]trinita- tis personarum vnitas est substantiæ: & ipsa summa trini- tas: in vnitate deitatis est subsistens. Est enim deus vnitri- nus: vt neque vnitas naturæ, trinitati personarum præiudicet: neque trinitas hypostaseon: vnitati essentiæ. In eo- dem autem versu & secundo eius carmine, scilicet orbem potenter qui regis: si (vt nonnulli facere solent) quæ pro- nomen legatur: refertur ad antecedens expressum vnitas. Siu

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EXPO. 41 Alluding to the condition of fishes and birds: here we ask of God that it may be granted to us, that no grave fault drag us down to the depths, as fishes are submerged in the waters; nor let any vainglory and elation of spirit raise us up to the heights, in the manner of birds flying through the air; likewise, that a mind crushed by the weight of sins or by adversity be not cast down; as fishes, lest also the mind, lifted up by prosperous success or happier circumstances, fall through pride, like birds. FERIA SEXTA: AT NOCTURN MATINS. 1 O Trinity, unity: may Your power, ruling the globe with might, wash away that thing from heaven, of Your glory. who governest. 4 Let no sordid body be present: Attend to the songs of praise: nor let torpor stand in the heart. Which, as we sing, we chant. Nor let the contagion of sin 2 We rise from the bed: let the ardor of the spirit grow tepid. In the quiet time of night. 5 On this account, Redeemer, That we may beg for the healing of all wounds, we implore, From You, fill us with Your light. 3 Whereby whatever through the deceit of the demons Through the circles of days We have committed in the nights, let us not rush into any actions. II This hymn, entire and altogether, observes the rule and measure of the iambic dimeter of the poem. In it there is an invocation to God, that, having laid aside the bed, He may hear us intent upon His praises; and that whatever fault has been contracted by night, He may mercifully wash away; finally, that He may remove from us the uncleanness of the body and the sluggishness and tepidity of the mind. I. NOTES. In the first verse. “O unity of the Trinity.” The unity of the Trinity is so called here, because the unity of the persons of the Trinity is of substance; and the highest Trinity itself subsists in the unity of the Godhead. For God is triune: so that neither the unity of nature may prejudice the Trinity of persons, nor the Trinity of hypostases the unity of essence. In that same verse and in the second line of its hymn, namely “who rule the world with power,” if (as some are accustomed to do) the pronoun is read, it refers back to the previously expressed “unity.” If

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Hymnorum Sin verò ibi dicatur qui, vt ferè legunt omnes: intelligatur ipsum referri non ad nomen præcedens expressu[m] sed alterum tantundem significans: vt pote ad nomen deus, vnitas nanque trinitatis: vnus est & verus deus. In eodem itidem versu & quarto eius carmine, quæ excubantes psallamus, excubantes dicuntur qui vigilant, vigiliâsque agunt à verbo excubare: quod vigilare siue custodiam facere significat. Inde excubiæ plurali solum numero: sunt vigiliè siue diurnæ siue nocturnæ, & excubitor qui excubat vigiliâsque sedulus agit, quemadmodum gallus. 3 In tertio versu. Et criminis contagio. Hoc loco, dictio contagio ablatiùs casus est nominis secundæ declinationis contagium, & non nominatiùs tertiæ declinationis: qui contagionis habet genitiuum, vt ipsa orationis structura facile monstrat. Significat autem virumque nomen, labem quæ ex vnius rei ad alteram contactu atque cohærentia contrahitur. Et meritò orandum nobis est: ne per labem peccati feruor animi in nobis frigescat. Quoniam vt ipsius ignis ardor & æstus per aquam superfulam imminuitur, ita cordis humani alacritas & promptitudo ad bonum elanguescit per peccati frequentationem & co[m] suetudinem. 5 In quinto versu. Per quod dierum circulis. Nomine dierum, hic non tam spacium temporis diurnum: quam totum vitæ nostræ tempus accipiendu[m] est, non enim solum nobis orandum est, ne in diurno tempore corruamus in peccatum: sed etiam ne nocturno cum nô minus nocte quam die possimus prauis actibus deum offendere & ab eo excidere, & idcirco rectè orat ecclesia catholica in crepusculo. Dignare domine nocte ista: sine peccato nos custodire, sicut & in diluculo orat, suos filios eo die à peccato diuina protectione conseruari. Cum verò oramus deum, quod toto vitæ nostræ curriculo eius adiutorio non prolabamur in malum: & diem omnem vitæ nostræ & noctem in illa oratione complectimur, neque vllum vitæ nostræ tempus tum secluditur. Eadem

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Hymnorum If indeed there it is read as “who,” as nearly everyone reads it: it should be understood as referring not to the preceding noun expressly, but to another, signifying the same thing, namely to the noun God, for the unity of the Trinity: “One is the true God.” In the same verse, and in the fourth line of its hymn, “let us sing as we keep watch,” those are called “keeping watch” who are awake and keep vigils, from the verb excubare, which means to be awake or to keep guard. Hence excubiæ, in the plural only: are watches, whether by day or by night; and an excubitor is one who keeps watch and diligently performs vigils, just like the cock. 3 In the third verse. “And the contagion of sin.” In this place, the word contagio is the ablative case of the noun contagium of the second declension, and not the nominative of the third declension, which has contagionis as its genitive, as the structure of the sentence itself easily shows. And it signifies both words, the stain that is contracted from the contact and closeness of one thing to another. And rightly should we pray: lest through the stain of sin the fervor of our spirit grow cold within us. For just as the heat and ardor of fire are diminished by water thrown over it, so the alacrity and readiness of the human heart toward good grows languid through frequenting and habitual practice of sin. 5 In the fifth verse. “Through which in the cycles of days.” By the word days, here we should understand not so much the span of daytime, as the whole time of our life. For we must pray not only that we may not fall into sin in the daytime, but also that we may not do so at night, since no less by night than by day we may offend God by evil deeds and depart from Him; and for this reason the Catholic Church rightly prays at twilight: “Deign, O Lord, to keep us without sin this night,” just as she also prays at daybreak that her children may be preserved that day from sin by divine protection. But when we pray to God that throughout the whole course of our life we may not slip into evil by His help, we include in that prayer every day and every night of our life, nor is any time of our life excluded. The same

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EXPO. 43 DEADEM FEBRIA SEXTA: AD laudes matutinas. Æternacæli gloria Cadit caligo noctium: Æ Beata spes morta Lux sancta nos illuminet. Ælium. 4 Manensq[ue] nostris sensibus: Celsi tonantis unice: Noctem repellat seculi. Castæq[ue] proles utriginis. Omniq[ue] fine dici: Æurgat et mens sobria. Purgata seruet pectora. Æflagransq[ue] in laudem dei 5 Quæsita ia[m] primu[m] fides: Grates rependat debitas. Radicet altis sensibus. Æ Ortus refulget lucifer: Secunda spes congaudeat: Æparsamq[ue] lucem nunciat. Qua maior extat charitas. Æ Carminis iubici dimetri pedibus & numeris hymn[um] iste co[n]stituitur: illosq[ue] exactè obseruat, præter id quòd in secu[n]di vers[us] tertio carmine sit imediata vocaliu[m] sine collisio ne cohæretia, & i[te]rterij vers[us] tertio carmine sp[eci]e[n]de p[er] iubo secu[n]do loco ponitur. Deniq[ue] i[te]rquarti vers[us] tertio carmine pyrrhichius tertia sede collocatur: co[n]tra hui[us] metri legê ac regulâ. Describit aut p[ro]pinqvum diei visibilis exortu[m]: oras dei filiu[m] vt ita lux diuina oriatur in cordib[us] nostris, depulsisc[us]; maloru[m] tenebris: fide, spe & charitate nos illustret ac muniat. 1 CANNOTATIONIS. In primo versu. Æeterna cæli gloria. Quatuor hic per ordine filio dei (ad quê sermo dirigitur) attribu[n]tur, quod scilicet ciuiu[m] cæle stium gloria est perpetua ac indeficiens, p[er] hominu[m] hic vi uentiu[m] spes est vnica: & in quo solo sit sperandu[m], p[er] dei patris sit vnigenitus, denique p[er] sacrosanctæ virginis Mariæ filius. Deu[m] aut vocat hic author tonantu[m], no[n] ad poëtarum imitatione[m]: p[er] suu[m] Loue appellat tonaté, & altitona[n]te, p[er] p[er]phanu[m] est & ridedu[m], sed quoniua[m] i[m] sacra scriptura tonare iuenitur etia[m] deo attribui, vt 1. lib. Reg. cap. 2 Dominu[m] for midabu[n]t aduersarij ei[us]: & super ipsos i[m] cælis tonabit. Et 2. Reg. cap. 22. Tonabit de cælo domin[us]: & excels[us] dabit vo ce sua[m]. 2 In secu[n]do versu. Flagrasq[ue]; i[m] laude dei. Aliqui legut id carmen per ablatiuum laude, sed non adeo rectè nam trochium teruo loco pro spondeo collocant: quod carmi-

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EXPO. 43 DEADEM FEBRIA SEXTA: AD Morning praises. Eternal glory of heaven: the darkness of night falls; Blessed hope of mortals: may holy light illuminate us. Alium. 4 Remaining in our senses: Only-begotten of the high thundering One: may he drive away the night of this age. And the chaste offspring of the womb. And at every end of the day: May a sober mind arise and preserve purified hearts. And, burning in praise of God, 5 faith now first sought: May it repay due thanks. May it take root in the depths of our minds. The dawn shines forth, the morning star: let a second hope rejoice: And it announces the light spread abroad. Than which greater charity exists. This hymn is composed with the feet and measures of the iambic dimeter line, and it observes them exactly, except that in the third verse of the second stanza there is an immediate vocalic cohesion without collision, and in the third verse of the third stanza, especially by the iambic foot, the second place is set. Finally, in the third verse of the fourth stanza a pyrrhic is placed in the third position, contrary to the law and rule of this meter. It describes the near rising of the visible day: so that the Son of God, the dawn of light, may rise in our hearts, with the darkness of evil driven away; may he enlighten and defend us with faith, hope, and charity. 1. OF THE COMMENTARY. In the first verse. Eternal glory of heaven. Here, in order, four things are attributed to the Son of God (to whom the discourse is directed): namely, that the glory of the citizens of heaven is perpetual and unfailing; that for mortals living here hope is unique and in whom alone it must be hoped; that he is the only-begotten of God the Father; and finally the Son of the most holy Virgin Mary. The author here calls God the thundering one, not by imitation of poets; by his own is called thundering and thunderous, and it is not absurd or ridiculous, but because in Sacred Scripture thundering is also found attributed to God, as in 1 Samuel, chapter 2: The adversaries of him shall be shattered by the Lord, and above them in heaven he shall thunder. And in 2 Samuel, chapter 22: The Lord shall thunder from heaven; and the Most High shall give forth his voice. 2. In the second verse. And burning in the praise of God. Some read this line with the ablative laude, but not quite correctly, for they place the trochee in the third foot instead of a spondee: which the line-

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44 HYMNORVM 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[ue] complementum atq[ue] 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. TRADEM FERIA SEXTA, ad vesperas. Lasmator hominis deus Qui cuncta solus ordinans: Humum iubes producere Reptantis et feræ genus. 2 Qui magna rerum corpora Dictu iubentis uiuida: 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. Carmen iambicum dimetrum i hoc hymno exacte seruatur: præter id quod in primi versus primo carmine pyr rhichius locum secundum occupat pro iambo, & in tertijs versus primo carmine vocalis proximè vocalem sine collisione præcedit. Commendat autem diuinam virtutem a

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44 OF THE HYMNS the law of the song forbids it, wherefore it would rather be read as: burning and in praise of God. So in the third verse some read, aliquinatus refulget lucifer , but I would prefer to say ortus : because that epithet is more fittingly applied to Lucifer himself. Finally, in the last verse some read the final line by means of the relative quo : but less appropriately, since no noun corresponds to it to which it may refer. Therefore it should rather be read: qua maior extat charitas , so that that relative may refer to the faith and hope named before. 5 In the fifth verse. Quæsita iam primum fides. In this place the number and order of the three chief virtues—faith, hope, and charity—are indicated. For faith claims the first place for itself: believing those things which are above sense and reason. Secondly, and to be placed in the second rank, is hope: confidently expecting the goods of the future life which are not seen. In the third place, finally, charity is set: greater than the other two, and their completion and perfection, as blessed Paul writes to the Corinthians <1 Cor. 13> . But now abide faith, hope, and charity, these three: but the greatest of these is charity. For it never fails: even in the heavenly kingdom, the other two will be taken away, the clear vision of God succeeding: and the present possession and enjoyment of eternal goods. FOR FRIDAY, at Vespers. Savior of man, God, who alone ordering all things: you command the earth to bring forth the race of creeping things and beasts. 2 You who command the great bodies of things to be made alive by your word: that they may serve in order, you gave them in subjection 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 grace. Loose the bonds of strife: bind the covenants of peace. The iambic dimeter meter is exactly preserved in this hymn, except that in the first line of the first verse a pyrrhic occupies the second place instead of an iamb, and in the first line of the third verse a vowel immediately precedes another vowel without elision. But the divine power commends a

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EXO. 45 productione operum sextæ diei: rogatque vt immundum omne à nobis repellat, placidam concedat pacem, & æternæ vitæ dona. 1 ANNOTATIONES. In primo ver su. Plasmator hominis deus. Describitur hoc loco opus sextæ diei productionis rerum corporalium, qui crea- <Gen. 1.> uit deus è terra (vt habet Genesis) bestias terræ iuxta spe- cies suas, iumenta & omne reptile in genere suo & de- mum creauit hominem ad imaginem & similitudinem suam: cui subiecit pisces maris & omnes animantes terræ. Et id quidem aptè: nam præsens hymnus, sextæ feriæ ac- commodatus est vt in ea cantetur: qui sexto diei creationis rerum, nomine pariter & ordine respondet. 2 In secundo versu. Dictu iubentis viuida. <Geno. 1.> Hoc loco dictu ablatiùs est singularis à nomine dictus, us, ui, quar tæ inflexionis, quod rarò quidem in vsu authorum inue- nitur: nam vtuntur passim omnes potius nomine dictum, i, secundæ declinationis: pro verbo, siue eo quod dicitur, Ars tamen prius illud nomen non abhorret: cum deduca- <Geno. 1.> tur à posteriore supino verbi dico, cis, Fuerunt autem pe- cora & alia terrestrium animalium genera, viuida, siue vi uenda dictu iubentis, quonia vt habet Genesis, dixit deus. Producat terra animam viuentem in genere suo, iumen- <Psal. 141.> ta & reptilia & bestias terræ secundum species suas, & fa- tum est ita. Dicere enim dei: est iubere, simul & facere: quemadmodum ait psalmus, Quia ipse dixit & facta sunt se mandauit & creata sunt. 3 In tertio versu. At mo- bus se suggerit: iter mores & actus manifestum est disci <en: sicut & hic etiam insinuatur. Nam mores, modum ra> onemque viuendi & vitæ institutum signant, vt probos <bonos mores dicimus, cum quis rectè vitam instituit,> honestè viuit, prauos itidem & peruersos dicimus mo- <, cum quis improbam ducit vitam.> rationes ipsæ quas facimus, & secundum quas aut bo- <, aut operib[us] nostris iteruenit: vt & honesti sint mo> moribus aut malis imbuti censemur. Itaque hoc loco <actus puri. 4> mus diu ina bonitate à nobis repelli, quicquid immu- <Quatuor hic meritò optanda à deo postulan-> & impurum aut vitæ nostræ instituto ac ordini sug- <: quòd cælestium gaudiorum post hanc vi-> tur, aut operib[us] nostris iteruenit: vt & honesti sint mo <tam> actus puri. 4 In quarto versu. Da gaudiorum <Quatuor hic meritò optanda à deo postulan-> nia. Primum: quòd cælestium gaudiorum post hanc vi- <tam>

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EXO. 45 production of the works of the sixth day: and he asks that he may drive away from us all uncleanness, grant peaceful peace, and the gifts of eternal life. 1 ANNOTATIONS. In the first verse. God, the maker of man. Here is described the work of the sixth day in the production of bodily things, when God created from the earth (as Genesis has it) the beasts of the earth according to their kinds, the cattle and every creeping thing in its kind, and finally created man in his own image and likeness: to whom he subjected the fish of the sea and all the living creatures of the earth. And this indeed fittingly: for the present hymn is adapted to the sixth day, so that it may be sung on that day; and it corresponds, both in name and in order, to the creation of things on the sixth day. 2. In the second verse. Life-giving by the word of the one commanding. Here dictu is the singular ablative from the noun dictus, us, ui, of the fourth declension, which is indeed rarely found in the use of authors; for all commonly use rather the noun dictum, i, of the second declension, for the word, or for that which is said. Yet the art does not reject the former noun, since it is derived from the later supine of the verb dico, dicis. For the cattle and other kinds of terrestrial animals were made living, or to be made living, by the word of the one commanding, because, as Genesis has it, God said: Let the earth bring forth a living soul according to its kind, cattle and creeping things and beasts of the earth according to their species; and it was so. For to say of God is to command, and at the same time to do: as the psalm says, For he spoke, and they were made; he commanded, and they were created. 3. In the third verse. But a thought presents itself: it is manifest that by this the way, morals, and actions are learned, as is also indicated here. For morals signify the manner and rule of living and the ordering of life, as when we say good morals, when someone rightly orders his life and lives honorably; likewise we say wicked and perverse morals, when someone leads a disgraceful life. The very dispositions by which we act, and according to which we are judged to be imbued either with good morals or with evil ones, also matter in our works: so that our acts may be honest and pure. 4. In the fourth verse. Give the joys of the first thing to be asked of God: that after this life the joys of heaven may be granted;

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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 desed pacis. < 1. Reg. 19.> Quartum, quòd placido foedere pacis nos omnes ad inuicem obstringat, vt deus ipse qui vera est pax, & 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. 1 Vmine deus clementiæ Mundiq; factor machinæ: Vnus potentialiter Trinusq; personaliter. 2 Nostros pius cum cæticis Fietus benigne suscipe. Quo corde puro sordibus Te perfruamur largius. 3 Lumbos, iccurq; mor bidum Adure igne congruo. Accincti ut sint perpetim: Lux remoto pessimo. 4 Vt quiq; horas noctiæ Nunc concinendo rumpimus: Donis beatæ patriæ 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 tertiæ 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 substantialiter, vt super sanctæ trinitatis mysterium clarius explicasset, in qua vnitas est substantiæ & trinitas personarum. Verùm

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46 Hymnorum may he also grant us rewards. Second: that even now and in the present age he may bestow upon us the gifts of his grace, which are as a pledge of future glory. Both are rightly to be asked of God: since he alone can confer both, as the Psalm says: “The Lord will give grace and glory.” Third, that he may break apart in us the occasions of quarrels and disputes, and extinguish the fires; because the Lord is not in commotion, and our God is not of dissension but of peace. < 1. Reg. 19.> Fourth, that by a gentle covenant of peace he may bind us all together with one another, so that God himself, who is true peace, and is celebrated in the Scriptures 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 by us to God in prayer. Sabbato: Ad No- cturnum matutinum. 1 O God of clemency, and maker of the machine of the world: One potentially, and Three personally. 2 Our tears, O gracious one, along with our groans, kindly receive. So that with a pure heart, cleansed of defilements, we may enjoy you more fully. 3 Our loins, and the diseased liver burn away with fitting fire. May they be girded always, the worst evil having been removed. 4 So that each of us, who now break the hours of night by singing together: May we all be enriched abundantly with the gifts of the blessed homeland. The iambic meter is preserved entirely in this hymn. In three places, however, 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 allowed in all cases. But 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 might perhaps have placed in that spot, 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. However

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EXO. 47 Verum & hoc (quo carmen contexuit) modo: eandem sententiam subinsinuauit. Nam cum vnam dicat trinum divinarum personarum esse virtutem & potentiam, consequens est & illarum vnam esse substantiam. Quorum enim virtus est vna & eadem, illorum & eadem est substantia, vt inquit Damascenus. 3 In tertio versu. Accincti vt sint perpetim. In lumbis esse dicitur voluptatum carna lum sedes ac seminarium, quemadmodum de Leuiathan dicit dominus ad Iob, quòd fortitudo eius est in lumbis eius. Itaque lumbos accingimus, cum (vt ait Gregorius) carnis luxuriam per continentiam coarctamus, sicut in e. uangelio nos monet dominus dicens. Sint lumbi vestri præcincti, & lucernæ ardentes in manibus vestris. Et apostolus ad Ephesios scribens ait. State ergo succincti lumbos vestros in veritate. Demum mulier fortis (vt ait sapiens) accinxit fortitudine lumbos suos, quia carnis in se concupiscentiam restinxit. 4 In quarto versu. Vt qui- que horas noctium. Quique pronomen ibi pro quicunque (vt & sæpe alias) sumitur, vt hæc habeatur intelligentia. Quicunque tempora noctis abrumpimus, non illis totis somno indulgentes, sed sopore ante finem noctis excuso, tibi domine plallentes, æternæ gloriæ muneribus abu- de locupletemur. 1 SABBATO, AD LAYDES MATUTINAS. Vrora iam spargit polum, Terris dies illabitur Lucis resultat spiculum Discedat omne lubricum 2 Phatasma noctis decidat: Mentis reatus subruat. Quicquidtenebris horridu[m] Nox attulit culpæ: cadat. 3 Vt mane illud ultimum: Quod præstolamur cer- nui, In lucem nobis affluat Dum hoc canore concrepat. Præsens hymnus, carminis iambici dimetri legibus co tinetur, easque rectè obseruat. In tertij tamen versus postremo carmine, habet vocalem continuò subiunctam literæ m, sintenti dictionem, quod exacta ratio carminis no passim permittit. Continet autem secudum temporis (quo canitur) adaptationem, exortus dici descriptionem, petens vt depulsa nocte pectati, diuina nos lux illuminet, & ad

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EXO. 47 And this too, in the manner in which he composed the hymn: he insinuated the same meaning. For when he says that the one power and might of the three divine persons is one, it follows that their substance also is one. For whose power is one and the same, theirs also is one and the same substance, as Damascene says. 3 In the third verse. “Girded.” The loins are said to be the seat and seedbed of carnal pleasures, just as the Lord says to Job of Leviathan, that his strength is in his loins. And so we gird our loins when, as Gregory says, we restrain the lust of the flesh by continence, just as the Lord teaches us in the Gospel, saying: “Let your loins be girded, and your lamps burning in your hands.” And the apostle, writing to the Ephesians, says: “Stand therefore, having your loins girded about with truth.” Finally, the strong woman, as the wise man says, girded her loins with strength, because she quenched the lust of the flesh within herself. 4 In the fourth verse. “As each watches the hours of the night.” Here the pronoun quique is taken for quicunque, as often elsewhere too, so that this sense is understood: Whoever we pass through the times of the night, not giving ourselves over to sleep throughout them, but with slumber excused before the end of the night, while we sing praises to you, O Lord, may we be richly endowed with the gifts of eternal glory. 1 ON SATURDAY, AT LAUDS. Dawn now scatters the sky, Day descends upon the earth; A ray of light shines forth; Let all looseness depart. 2 Let the phantom of night fall away; Let the guilt of the mind be overthrown. Whatever dreadful thing the night has brought with darkness as a fault: let it fall. 3 So that that final morning, which we await in reverence, may pour upon us into light, while this song resounds. This hymn is contained within the laws of the iambic dimeter, and it observes them correctly. Yet in the final part of the third verse it has, with a vowel immediately joined to the letter m, a syntactic diction, which exact poetic rule does not generally permit. But it contains, according to the adaptation of the time at which it is sung, a description of the rising of the day, asking that, the night of sin being driven away, the divine light may enlighten us, and to

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HYMNORVM & ad lucis perpetuæ consortium perducat. I IANNOTATIONES. In primo versu. Discedat omne lubricum. Id lubricum dicitur: in quo quis sine lapsu non facile potest consistere, vt locus lubricus: aut q facile labitur: vt adolescentia lubrica, pes lubricus, piscis lubricus. Et quoniam id omne immundiciam aliquam habet aut viscositatem ad lapsum inducentem: hic lubricum dicitur: quicquid animæ nostræ prolapsionem infert: vt i puritas & foeditas peccati. 3 II Intertio versu. Vt mane illud vltimum. Per mane vltimum, intelligitur hic dies aduentus domini ad iudicium in consummatione seculi: qui & nouissimus dicitur dies, quoniam illi alia non est successura dies temporalis. Quare illud mane nô habebit vesperam: quoniam qui habebuntur digni resurrectione ad vitam: transferentur in regionem lucis sempiternę, vbi continuus sine nocte dies, & sempiterna sine interpelatione claritas. Nam vt habet Apocalypsis: nox ibi vltra non erit. <Apoca. 21.> Cuius quidem rei id symbolum est, quòd septimus dies mundanæ durationis (qui sabbati & requietionis nomen sibi vendicat: quòd in eo requieuerit dominus ab omni opere quod patrauerat) habet quidem mane: sed non vesperam more sex præcedentium dierum, huius vitæ labores & agonem signantium: quoniam requies illa beatorum per septimum diem signata: non est terminum nec finem vnquam habitura. <Gen. 2.> II In eodem versu. Dum hoc canore concrepat. Aliqui hoc loco legunt hæc, in nominatiuo casu singulari, foeminini generis: quod quidem pronomen referunt ad nomen nox, in præcedente versu positum. Verum non videtur huiusmodi referentia satis conueniens: ob nimiam antecedentis dictionis distantiam: & potius legendum est, hoc: in nominatiuo singulari neutri generis, quod referatur ad vocabulum mane: in eodem versu positum: vt huiusmodi, totius versus habeatur sensus: vt vltimum illud consummationis seculi tempus quod cum humilitate expectamus: nobis in perpetuæ lucis participationem cedat, dum hoc mane quo hic viuimus: diuinæ laudis modulatione personat, & in laudem dei expenditur. Porrò canor, oris, substantiuum nomen tertiæ declinationis: dicitur cantus siue consonantia quædam. Ouidius in Metamorphosi. Nec tamen ille canor

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HYMNS and may he bring us to the fellowship of everlasting light. I. NOTES. In the first verse. "Let all that is slippery depart." That is called slippery in which one can hardly stand without slipping, as a slippery place; or that which easily slips, as slippery youth, a slippery foot, a slippery fish. And because everything of that kind has some uncleanness or a viscousness leading to a fall, here "slippery" is said of whatever brings about a falling away of our soul: as the purity and the foulness of sin. 3. II. In the third verse. "As that last morning." By the last morning is here understood the day of the Lord's coming to judgment at the end of the world; which is also called the last day, since after it no other temporal day shall succeed. Therefore that morning will have no evening; for those who shall be found worthy of resurrection unto life will be transferred into the region of everlasting light, where there is a continuous day without night, and everlasting brightness without interruption. For, as the Apocalypse says: there shall be no night there any more. <Apoc. 21.> Of this indeed it is a symbol that the seventh day of the world's duration, which claims for itself the name of Sabbath and rest because on it the Lord rested from all the work that he had made, does indeed have a morning, but not an evening, unlike the six preceding days, which signify the labors and struggle of this life; because that rest of the blessed, signified by the seventh day, is never to have an end or limit. <Gen. 2.> II. In the same verse. "While this resounds with song." Some here read "hæc" in the singular nominative feminine gender; and they refer this pronoun to the noun "nox" set in the preceding verse. But such a reference does not seem sufficiently fitting, because of the excessive distance from the antecedent word; and rather it should be read "hoc," in the singular nominative neuter gender, referring to the word "mane" set in the same verse, so that the sense of the whole verse may be taken thus: that that last time of the world's consummation, which we await in humility, may be granted to us in participation of everlasting light, while this morning in which we live here resounds with the modulation of divine praise and is devoted to the praise of God. Moreover, canor, oris, is a substantive noun of the third declension; it means a song or a certain harmony. Ovid in the Metamorphoses: "Yet that harmony not"

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EXO. 49 nor: mulcendas natus ad aures. Inde canorus, a, um: quod suaue est auditu & dulce. Venitque vtrumque à verbo ca no, is, ere: vt signat voce modulari. 1 SABBATO: AD VESPERAS. 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 rectè compo- nitur. Invocatur in eo sancta trinitas, vt quoniam sol sen- sibilis tendit ad occasum: spirituale tamen lumen nunqua[m] nobis auferat, quo ipsam perpetuò laudare possimus. IANNOTATIONES. 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- guarit: 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: alius hymnus. Eus creator [n]o[n]niu[m], Diem decoro lumine, Polique rector: ve Noctem soporis gratia. stiens Artus solutos ut quies d Re.

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EXO. 49 nor: fit for soothing the ears. Hence canorus, a, um: that which is pleasant to hear and sweet. And both come from the verb cano, is, ere: as it signifies to sing melodiously. 1 SATURDAY: AT VESPERS. Blessed light of the Trinity 2 Thee let us pray at evening. And principal unity mine. Now the fiery sun withdraws: May our supplicant glory Pour light into our hearts. Through all ages may it praise itself. This hymn is rightly composed in iambic dimeter verse. In it the Holy Trinity is invoked, so that since the visible sun is tending toward its setting, nevertheless the spiritual light may never be taken away from us, by which we may be able to praise it forever. ANNOTATIONS. In the first verse. And principal unity. The indivisible unity of the Godhead is called principal; since every unity among things has its beginning and source, from which whatever is one in the world has its unity. Thus God himself is called the principal truth, goodness, power, light, and other such things. 2 In the second verse. Thee let us pray at evening. The word vesperi here is an adverb of time, common in authors' usage, and it signifies the evening or late time. For vesper, eris, is a noun; it makes the ablative vespere, not vesperi. Ovid: And slowly draws its name from evening. In that same verse and also in the third line of the hymn: it should be read not simplex gloria, as some do, but supplex. For simplex is not a fitting epithet for the noun gloria, nor can anyone easily determine what our simple glory might be; but supplex is an adjective suitable and fitting for this noun gloria. Indeed it is taken here for the praise and acclaim of the divine majesty, by which we glorify and extol 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. O God, creator of all things, with glorious light the day, And ruler of heaven: grant the night for rest's grace. While the limbs are loosened so that rest ... d Re.

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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 canetæs 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 mēte[m]e 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 & 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 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

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May it bring back the hymns to the service of labor; may it relieve weary minds, and free anxious sorrows. 3. Since the day has come to its end, we offer thanks; and at the rising of night we sing prayers with vows, that you may help the guilty; we offer our hymns. 4. May the depths of the heart join in praise of you; may the melodious voice resound of you. May chaste love cherish you; may a sober mind adore you. 5. When the darkness of night has closed the day, let faith not know the shadows; and let night shine with the light of faith. 6. Do not allow the mind to sleep; let guilt know sleep. Faith, refreshing the chaste, may temper the steam of sleep. 7. Stripped of slippery sense, may the depths of the heart dream of you. Lest by the deceit of the envious enemy fear disturb those at rest, 8. Let us pray to Christ and the Father, and to the Spirit of Christ, the Father’s Spirit. O Trinity, one and powerful through all things, cherish us who pray to you. Amen. This hymn, like the preceding ones, is bound by the modulation of the iambic dimeter; and it keeps to that strictly, except in the fifth verse, where in the second line a spondee is placed in the second position instead of an iamb, and in the second line of the fourth line a pyrrhic also stands in the second position instead of an iamb, which the usage of this meter either never or rarely admits. In the third line of the seventh verse also: a vowel immediately precedes a vowel without elision, which one could easily avoid if, instead of the particle ne, one read nec, since by this the sense would not be impaired. The prayer in it is directed to God: that, when the day is now passing and night is drawing on, he may preserve us in the night season pure and chaste; and may not allow us to be terrified or deceived by demonic illusions. 1. NOTES. In the first verse: Clothing the day with fitting light. For divine providence, that the day is assigned to men for labor, while night is for rest, the prophet also shows in the Psalm when he says: “You have appointed the darkness, and night has come.” And then: “The sun has risen; man will go forth to his work, and to his labor until evening.” Psalm 103. Moreover, the reasons why sleep has been granted to men by God, expressed in the second verse, include also

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EXPO. 51 tiam eleganti carmine Ouidius, cum ait. Somne quies rerum, placidissime somne deorum; Paranimi quem cura fugit, qui corpora duris Fella ministeriis mulces, reparasque labori. 3 In tertio versu. Grates peracto iam die. Nonnulli libri hic habent gratis, sed mendose nimium. Nam id aduerbiu (quod significat sine causa & sponte sua, seu nullo impellente) huic sententiæ nequaquam congruit. Itaque dicendum est, grates, id est gratias, vt sit accusatiuus qui referatur ad verbum soluimus. Caret autem id nomé singulari numero, & solos tres casus nominatiuum, accusatiuum & vocatiuu[m] habet in numero plurali, significas tantundem atque gratiarum actiones. Con similiter in quinto versu, vt cu[m] p[er]funda clauserit, aliqui libri habet p[er]fundo & minus rectè, debet enim legi profunda, vt nominatiuus sit singularis, qui referatur ad nomen caligo. Nem. pe ablatiuus ille profundo, neque sententiæ conuenit, neque aliquid habet cui rite possit annecti. In quinto versu. Fides tenebras nesciat. Tenebrarum nomine, errores hic & falsa dogmata, fidei omnino aduersa intelligu[n]tur, quæ petimus ab ipsa fide nostra procul amoueri. At quoniam hic quandiu per fidem ambulamus, videmus solum per speculum in ænigmate, & ergo fides aliquam habet obscuritate[m], in co[m]paratione ad claritatem visionis in patria, quæ quidè obscuritas hic nomine noctis signatur. Hac igitur noctem fidei petimus esse lucida[m], per synceritatem & serenitatem animi fidelis, nulla vana aut falsa permiscentis in iis quæ credit, vt nox eius sicut dies illuminetur & sicut tenebræ eius, ita & lumen eius. Sicut enim in exodo legimus, q[uod] inter Hebræos & Aegyptios il loru[m] persecutores erat nubes tenebrosa, & illuminans noctem. Ita & fides nostra ob non apparentiam crededoru[m], obscura est, miro tamen lumine mentem fidelé illustras. 6 In sexto versu. Dormire mentem ne sinas. Dormire mens dicitur, quando ociosa & ignaua torpescit in peccatis. Quod à nobis auerti petendum est impensius cu[m] propheta in psalmo. Illumina oculos meos ne vnqua[m] obdormia[m] in morte. Et hora est (inquit Paulus) ja[m] nos de somno surgere. Cæterum qui dormit, nullas exteriorum sensu[m] functio[n]es exercet: quod ligati sint in somno. Itaq[ue] si- d ij simili

Transcription: Translated (English)

EXPO. 51 Thus Ovid in a graceful poem says: Sleep, rest of things, most gentle sleep of the gods; Sleep, whom care flees, who soothe bodies with harsh services and restore them to labor. 3 In the third verse. “Grates” as in “the day now completed.” Some books here have “gratis,” but this is far too mistaken. For that adverb, which signifies “without cause” and “of its own accord,” or with no one urging it, does not fit this sentence at all. Therefore it should be read “grates,” that is, “thanks,” so that it may be the accusative case referring to the verb “we pay.” Moreover, it lacks the singular number, and has only these three cases in the plural number: nominative, accusative, and vocative, meaning the same as “acts of thanksgiving.” Likewise in the fifth verse, where “cu[m] p[er]funda clauserit,” some books have “p[er]fundo,” and less correctly; for it ought to be read “profunda,” so that it is a singular nominative referring to the noun “caligo” (darkness). Certainly the ablative “profundo” neither suits the sense nor has anything to which it can properly be attached. In the fifth verse. “Faith knows not darkness.” By the name of darkness here are understood errors and false doctrines, utterly opposed to faith, and we ask that they be removed far from our own faith. But since here, so long as we walk by faith, we see only through a glass in a riddle, and so faith has some obscurity in comparison with the clarity of the vision in our homeland, which obscurity is here indicated by the name of night. Therefore we ask that the night of faith be bright, through the sincerity and serenity of a faithful mind, allowing no vain or false things to be mingled in what it believes, so that its night may be illumined like day and its darkness likewise as its light. For as we read in Exodus, there was between the Hebrews and the Egyptians, their persecutors, a cloud of darkness, yet lighting the night. So also our faith, because of the nonappearance of the things believed, is dark, yet with a wondrous light it illuminates the faithful mind. 6 In the sixth verse. “Do not let the mind sleep.” The mind is said to sleep when, idle and sluggish, it lies torpid in sins. This must be earnestly prayed to be averted from us, as the prophet says in the psalm: “Enlighten my eyes, lest I ever sleep in death.” And Paul says, “The hour is come that now we should rise from sleep.” Moreover, one who sleeps exercises none of the functions of outward sense; for they are bound in sleep. Thus if- d ij simili

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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 omnipotēs 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. Amē. 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 hulusce 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

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HYMNOS by a similar reasoning, and sin is said to sleep in us, when there is no action or operation of that fault itself in us. But this can in no wise happen unless the fault has been uprooted and erased from us. For if it still occupies the mind, it moves it to its own work and leads it into evil, nor is it wholly dead and extinguished. When therefore we ask that sin may sleep in us, we are asking that it may be entirely taken away from us and wiped out. AT VESPERS ON SATURDAY, another hymn. Holy Father, mild and kind. All things that you have created serve you. O Jesus Christ, venerable Son. All your creatures praise you. And you too, Spirit, Paraclete and nourishing one: Deuoted to God everlasting. We also sing to you. You hear us. Holy Trinity, and firm unity: True Godhead, immeasurable goodness: Light of angels, salvation of orphans, and hope of all. O almighty God: Three and one, great and exalted, to you is due hymn, honor, praise, and glory. For ever and ever. Amen. This hymn bears, in appearance and in melody, the form of Sapphic verse, and seems in each verse to append a fourth Adonic line to three Sapphic lines, as do the first two hymns placed at the beginning and front of this work. Yet it does not in any way observe the law and rule of that metre, nor does it have its feet set in their proper places, as the correct arrangement of this metre requires. Wherefore this hymn can rightly be called ameter, because it is without metre and without the proper 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 prayers. And because it contains a pious and religious prayer to God, in place of it we have played with another hymn, preserving the same sense, in this way. O

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EXPO. 53 1 O pater summæ deitatis ortus 3 Te creaturæ uenerantur omnes: O patris summi uenera[n]da Et tibi totus famulatur or proles. bis. O sacrum germen patris Quæ tui serui ferimus: benigne atque nati Suscipe uota. Spiritus alme. 4 Da tuas semper resonare laudes. 2 Trinitas unum deitate Datuum nomen celebre-tur altum. numen: Vna maiestas, bonitas & Te decet puro modulan-dus ore una. O salus mundi pater or- Hymnus in æuum. phanorum: Spesque piorum. Porrò in huius hymni à nobis decantati principio: dicitur deus pater esse ortus siue origo summæ deitatis, quonia[m] ipse à nullo emanat: sed à seipso est, filius aute[m] & spiritus ab ipso (licet in effabilem) habent originé, non quidé temporalem sed æternâ. Id beatus asserit Dionysius in libro de diuinis nominibus, dicens p[er] pater est primordialis & fo[n]tana deitas: filius verò & spiritus sanctus sunt foecundæ deitatis germina plantata diuinitus. Sed hæc altiora sunt, q[uæ] hic exposcit locus, ideo illa missa facientes: ad annotatio[n]es transeamus. 1 ANNOTATIONES. In primo versu. Paraclitéque spiritus. Paraclitus, græcû est vocabulum: quod eruditiores & græci sermonis rationem callentes per e in penultima syllaba potius proferendum putant, quoniam apud Græcos in tertia syllaba scribitur per diphthongo, ei quæ apud latinos in e longu[m] vertitur, vt quod Græci dicu[n]t cythereia: nos cytherea dicim[ur]. Virgilius. Parce metu Cytherea manet immota tuoru[m]. Ita cu[m] Græci dicu[n]t paracleitos, nos (inquunt) paracletus dicere debemus. Nonnúqua[m] tamen ob maiore sonoritate[m] vertitur ei diphthongus græca in i longum, vt Græci Thaleia dicunt. Latini aute[m], Thalia. Virgilius. Nostra nec erubuit syluas habitare Thalia, vt eo in loco Bucolicoru[m] annotat Seruius. Quare etiam consimili analogia & ratione pos- d iij sunt

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EXPO. 53 1 O Father, source of supreme deity, 3 All creatures venerate You: O venerable offspring And the whole world serves You. of the highest Father. O sacred shoot of the Father Receive graciously and of the Son, the vows which we, Your servants, offer. Almighty Spirit. 4 Grant that Your praises may always resound. 2 Trinity, one deity, Let the famed and lofty name be celebrated. one divinity: One majesty, one goodness It is fitting for You to be sung and one. O salvation of the world, Father of the with pure mouth. fatherless: And hope of the righteous. Moreover, at the beginning of this hymn sung by us: it is said that God the Father is the source, or origin, of the supreme deity, because He proceeds from no one, but is from Himself; but the Son and the Spirit have their origin from Him, though ineffably, not indeed in time but eternally. This the blessed Dionysius affirms in the book On the Divine Names , saying that the Father is the primordial and fountain deity; but the Son and the Holy Spirit are the divinely planted shoots of fruitful deity. But these matters are higher than this place requires; therefore, setting those aside, let us pass to the annotations. 1. ANNOTATIONS. In the first verse. Paraclitéque spiritus. Paracletus is a Greek word; and those more learned and acquainted with the structure of the Greek language think that it ought rather to be pronounced with e in the penultimate syllable, since among the Greeks it is written in the third syllable with the diphthong ei, which among the Latins is changed into long e, as when the Greeks say cythereia : we say cytherea . Virgil: “Spare your fear, Cytherea, your people remain unmoved.” Thus, when the Greeks say paracleitos , we (they say) ought to say paracletus . Sometimes, however, for greater sweetness of sound, the Greek diphthong ei is changed into long i, as the Greeks say Thaleia ; but the Latins, Thalia . Virgil: “Nor did our Thalia blush to dwell in the woods,” as Servius notes in that place in the Bucolics . Therefore also by a similar analogy and reason, it is pos- d iij sunt

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Hymnorum sunt Latini dicere, paraclitus, modo penultima sit loga: & per i latinum scribatur, non græcum, quoniam si per y græcum scriberetur: significationem haberet ipsi spiritui sancto nequaquam attribuendam, vt ex Fracisco Philelpho adducit Despauterius noster in tertio libro suo de arte versificatoria, vbi disserit de quantitate vocalis e ante t in mediis syllabis. Qui non modo in diligentia conscribere di artem carminum, & annotandi quantitates syllabarum, verum etiam in omni parte grammaticæ tradenda purè tersè & absolutè, recentiores omnes aut æquasse, aut (vt potius censeo) exuperasse videtur: & cui plurimum debet latinæ linguæ studiosa iuuentus. Quocirca citra contetione[m] omne, vtrum aluerit quispiam, proferat aut paracletus, aut potius paraclitus, ne videatur nouitati studere, aut iam inolitu vsu[m] prusus damnare, cu[m] vtrumque rectè dici possit. Scribatur tamè semper ea dictio per i latinum, vt dictum est: & penultima proferatur loga, quod tamen posterius: in nullis ferme hymnis ecclesiasticis obseruatur, nisi in illo hymno de spiritu sancto. Veni creator spiritus: metes tuorum visita, vbi in secundi versus primo carmine, qui paraclitus diceris, ea syllaba est longa, quadoquidem in secundo eius loco (vt debet) iambum constituit. In vltimo tamen eiusdem hymni versus & in omnibus ferè cæteris hymnis ecclesiasticis: tertia illius dictionis syllaba præter eius naturam, & rectam carminis legem perperam corripitur. Porro Baptista Mantuanus in agone sanctæ Margaritæ duas primas eius syllabas corripit & tertiam producit: cum ait. Cui nomen paracletus erat: descendere mandat, & id imitandum censeo. Significat autem paracletus, aut si manis paraclitus: idem atque co[n]solator siue aduocatus. Quæ sanè interpretatio & significatio: ipsi spiritui sancto congue[n]ter attribuitur. Nam ipse est deus totius consolationis: qui co[n]solatur nos in omni tribulatione nostra. Ipse etiam spiritus (vt ait Paulus) postulat pro nobis gemitibus inenarrabilibus & aduocatus est pro peccatis nostris. 2 In secundo versus. Salus orphanoru[m] Orphanus (vt ex Hyeronimo affert Calepinus) est qui nec patrem habet, nec matrem. Pupillus verò, qui non habet patre. sæpenuero tamen ista co[n]funduntur in scriptura: & vnum pro altero promiscuè sumitur. Dicitur autem hic deus salus orpha-

Transcription: Translated (English)

Among the hymns, the Latins say paraclitus , provided the penultimate syllable is long; and it should be written with i Latin, not Greek y, because if it were written with Greek y, it would have a meaning not at all to be attributed to the Holy Spirit, as our Despauterius cites from Francisco Filelfo in the third book of his Art of Versification , where he discusses the quantity of the vowel e before t in the middle syllables. He appears to have surpassed all the moderns, not only in diligent treatment of the art of poetry and of noting the quantities of syllables, but also in every part of grammar taught purely, neatly, and completely; and to him the studious youth of the Latin tongue owes very much. Wherefore, without any contention, whoever may wish to bring it forward should say either paracletus or rather paraclitus , lest he seem to be devoted to novelty, or to condemn an already well-established usage, since both can be said correctly. Yet let that word always be written with i Latin, as has been said; and let the penultimate be pronounced long, although this latter point is scarcely observed in any ecclesiastical hymns, except in that hymn to the Holy Spirit, Veni creator spiritus: mentes tuorum visita , where in the first line of the second verse, “qui paraclitus diceris,” that syllable is long, since in its second position it forms a iamb, as it should. In the last verse of the same hymn, however, and in almost all the other ecclesiastical hymns, the third syllable of that word, contrary to its nature and to the correct law of verse, is wrongly shortened. Moreover, Baptista Mantuanus in the Agony of Saint Margaret shortens the first two syllables and lengthens the third when he says: “ Cui nomen paracletus erat ”; I judge this should be followed and imitated. Now paracletus , or, if you prefer, paraclitus , means the same as comforter or advocate. And this interpretation and meaning are truly fittingly attributed to the Holy Spirit himself. For he is the God of all consolation, who comforts us in all our tribulation. He too, as Paul says, intercedes for us with inexpressible groanings, and is an advocate for our sins. 2. In the second verse, Salus orphanorum . An orphan, as Calepinus cites from Jerome, is one who has neither father nor mother. A pupillus , however, is one who has no father. Very often, nevertheless, these are confused in Scripture, and the one is taken for the other indiscriminately. Here this God is called the salvation of orpha-

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EX PO. 55 orphanorum: quoniam singulari cura illos protegit, fo- uet, & saluat: qui parentibus sunt orbati, & quos pater & mater dereliquerut morte sublati: illos dominus benigni ter, vt ait psalmus, assumit, vt quanto minus sit humani auxilij & subleuaminis, tanto præsentius assit & ppius di uinum præsidium. Vnde ad deum dicit Propheta in psal- < Psal. 26.> mo. Tibi derelictus est pauper: orphano tu eris adiutor. < Psal. 9.> Et alio in loco, dominus pupillum & viduam suscipiet: < Psal. 145.> & vias peccatorum disperdet. I IN ADVENTV DOMINI AD VESPERAS. C Onditor alme sy- Cælestia terrestria derum Fatentur nutu subdita. Æeterna lux cre- 5 Occasum sol custodiens, dentium: Luna pallorem retinens, Christe redeptor omniu[m], Candor in astris relucens Exaudi preces supplicum. Certos obseruat limites. 2 Qui cu[m] dolens interitu 6 Te deprecamur hagic Mortis perire seculum: Venture iudex seculi: Saluasti mundu[m] languidu[m], Conserua nos in tempore Donans reis remedium. Hostis à telo perfidi. 3 Vergete mu[n]di vespere: 7 Laus honor virtus glo- Vti sponsus de thalamo, ria Egrdssus honestissima Deo patri cum filio: Virginis matris clausula: Sancto simul paraclito 4 Cuius fortis potentiæ In semp iterna secula. Genu curuantur omnia: Amen. Hymnus iste, carminis iubici dimetri formâ gerit & ima giné: no tamé eius pedes omnino obseruat. Nam trocheu[m] nunc primo nuc secundo, nunc verò tertio admittit loco. Interdu[m] verò spôdeu[m] secudo loco recipit, & nonnunqua[m] pyrrhichiu[m]: quæ omnia: legibus huiusce carminis aduersâ tur. Author eius: Beatus pater Ambrosius. Com[m]edatur in ipso Christi filij dei benignitas: quòd ad nos redimédos, in primo aduentu de sacrosancta virgine nasci dignatus est, rogaturque vt in secundo suo aduentu nos ab hoste antiquo saluet & protegat: ne ipsius percutiamur telo. d iiij ANNO-

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EX PO. 55 orphans: for he protects, favors, and saves them with singular care; those who are deprived of parents, and whom father and mother have left behind, taken away by death: these the Lord kindly, as the psalm says, takes up, so that, the less there is of human aid and support, the more present may divine protection be and the more pious. Wherefore the Prophet says to God in the psalm: “To you the poor man is left: you will be a helper to the orphan.” < Psal. 9.> And in another place: “The Lord will take up the fatherless and the widow, < Psal. 145.> and he will destroy the ways of sinners.” I. AT ADVENT OF THE LORD AT VESPERS. Creator of the kindly stars, Eternal light of believers: Christ, Redeemer of all, Hear the prayers of your suppliants. 2 When with grief you saw the world Perishing through the ruin of death, You saved the sick world, Granting a remedy to the guilty. 3 At the evening of the world, As the Bridegroom from his chamber, You came forth from the most honorable Closely-shut dwelling of the Virgin Mother. 4 At whose mighty power All knees bend: Heavenly and earthly things Confess themselves subject to your will. 5 The sun, watching over its setting, The moon retaining its pallor, The brightness shining among the stars Keeps certain bounds. 6 We pray to you, this day, Coming Judge of the world: Preserve us in time From the weapon of the deceitful enemy. 7 Praise, honor, power, glory To God the Father with the Son, And with the Holy Paraclete, For ever and ever. Amen. This hymn bears the form and pattern of a dimeter iambic song, but does not entirely observe its feet. For it admits a trochee now in the first, now in the second, now even in the third place. At times it also receives a spondee in the second place, and sometimes a pyrrhic; all of which are contrary to the laws of this kind of verse. Its author: the blessed Father Ambrose. In it is praised the kindness of Christ the Son of God, because, to redeem us, in his first coming he deigned to be born of the most holy Virgin; and it is asked that in his second coming he may save and protect us from the ancient enemy, lest we be struck by his weapon. d iiij ANNO-

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Hymnorum 3 CANNOTATIONES. In tertio versu. Vergente mundi vespere. ipsius mundi vespere, siue postremum du rationis spacium: est finis ipsius mundi, consummatioque eiusdem. Dicitur autem venisse Christe per succeptæ carnis dispensationem, cum propinquaret illud mundi ves- pere. Nam expletis iam quinque mundi ætatibus, in sexta venit eius ætate, quæ ad finem vsque seculi porrigetur. Quocirca in nouissimis diebus venisse à prophetis dici- tur: vt apud Esaiam. Et erit in nouissmis diebus præpara- tus mons domus domini in vertice montium. Rursum Io- annes in prima sua epistola. Filioli: nouissima hora est. Et Paulus circa ea tempora dixit Corinthiis. Scripta sunt autem ad corruptionem nostram: in quos fines seculorum deuenerunt. In eodem versu & eius quarto carmine, no men clausula ablatiuus est singularis: ordinatus cum par- ticipio egressus. Significat autem clausula id quod clau- sum & occlusum est. Quia igitur Christus de clauso sacra- tismæ virgiuis & matris vtero processit in orbem, tanqua[m] sponsus de thalamo suo vt ait Psalmus, neque maternæ virginitati detrimentum intulit: honestissima virginis ma tris clausula egressus dicitur. 4 In quarto versu. Cæle- stia, terrestria. Sub illis & inferna comprehendantur: à Paulo etiam expressa, cum ait ad Philippenses. Vt in no- mine Iesu omne genu flectatur: cælestium, terrestrium, & infernorum. Verùm cælestia & terrestria genua ei flectunt: in signum cultus & reverentiæ, ex amore obsequioso pro- cedentis. Inferna verò non ita: sed in signum subiectionis, quam vel inuita & trementia illi exibent. Porrò in secun- do eiusdem versus carmine, nomen genu, accusatiuus est ordinatus cum verbo passiuo curuatur per synedochen. vt curuatus genu dicatur, qui genu habet incuruum: at- que ad impendendum honorem inflexum. 6 In sexto versu Te deprecamur hagie. Id græcum est vocabulum: idem significans quod sancte. Et Greci quidem hagios di- cunt in nominatiuo singulari. Latini verò syllabam os mu tant in vs: & proferunt hagius in eodem casu. Vnde in vo cauuo singulari masculini generis: formatur hagie. De- bet autem semper cum aspiratione scribi. IN

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Hymnorum 3 NOTES. In the third verse. At the setting of the world’s evening, that is, of the world itself’s evening, or the last space of duration: this is the end of the world itself, and its consummation. Now it is said that Christ came through the dispensation of the assumed flesh, when that evening of the world was drawing near. For when the five ages of the world had already been completed, He came in the sixth age, which will stretch on to the end of the age. Wherefore He is said by the prophets to have come in the last days: as in Isaiah. And it shall come to pass in the last days that the mountain of the house of the Lord shall be prepared on the top of the mountains. Again, John in his first epistle: Little children, it is the last hour. And Paul, about those times, said to the Corinthians: Now these things were written for our correction, upon whom the ends of the ages have come. In the same verse, and in its fourth line, the word clausula is a singular ablative, governed with the participle egressus. But clausula signifies that which is closed and shut up. Since, therefore, Christ came forth into the world from the closed chamber of sacred virginity and from the womb of His mother, like a bridegroom coming out of his chamber, as the Psalm says, and brought no detriment to His mother’s virginity, He is said to have come forth from the most honorable enclosure of the virgin mother. 4 In the fourth verse. Heavenly, earthly. Under these let the things beneath also be included, as expressed by Paul when he says to the Philippians: That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth. But the heavenly and earthly bow the knee to Him as a sign of worship and reverence, proceeding from obedient love. The things beneath, however, do not so bow; rather, as a sign of subjection, which they will render to Him even unwillingly and trembling. Further, in the second line of the same verse, the noun genu is an accusative, governed with the passive verb curuatur by synecdoche, so that curuatus genu is said of one who has a bent knee, bent to pay honor. 6 In the sixth verse, Te deprecamur hagie. This is a Greek word, meaning the same as sancte. The Greeks indeed say hagios in the nominative singular. The Latins, however, change the syllable os into us and pronounce hagius in the same case. Whence in the vocative singular masculine gender is formed hagie. It ought always to be written with aspiration. IN

Transcription: ATR-1

EXO. 57 IN ADVENTV DOMINI: AD NO- 1 Eturnum matutinum. V Erbum supernu[m] 3 Iudexq; cu[m] post aderis: prodiens Rimari facta pectoris. A patre olim e- Reddes vice pro abditis: xiens. Iustisq; regnu[m] pro bonis. Quinatus orbi subuenis: 4 Non demum artemur Carsu decluii temporis. malis: 2 Illumina nunc pectora: Pro qualitate criminis. Tuóque amore concrema. Sed cum beatis compotes Audito ut præconio: Simus perennes coelibes. Sint pulsa tandēlubrica. Carmen iambicum dimetrum in hoc hymno ferè semper rectè obseruatur, nisi quòd interdu[m] vocalis sequitur proximè vocalem, aut in literam sine collisione: & secundo loco nonnunquam deprehenditur spondeus pro iambo costitutus, & in tertio loco trocheus pro iambo, quod non facilè admittit huius metri regula. In eo rogatur dei filius, vt sicut in primo aduétu nos visitauit per incarnationem suâ: ita in secúdo suo aduentu ad iudicium nos benigniter saluos faciat. 1 CANNOTATIONES. In primo versu. Verbum supernum prodiens. Hic dei filius, verbú dicitur supernu[m]: quia cæleste immò supercæleste & supermundanu[m] est verbum, non seculare aut tempora-le: quemadmodu[m] nostrum, hinc de illo dicit propheta in psalmo. In æternum domine: verbu[m] tuum permanet in cælo. Idé quoque dicitur hic prodiens extráque progrediés per altissimum incarnationis sacramétu[m]: quo se nobis insinuauit atque manifestauit. Denique ipsum dicitur exiés à patre per diuinam illam natiuitatem: qua ab æterno ex substantia patris est progenitum. Nô quidem p[ro] vnquam patré dareliquerit: aut ab eo fuerit separatu[m]: sed p[ro] illi intimum manens: ab eo ineffabiliter emanauerit, quemadmodum ipsa summa veritas de se in euangelio testatur. Exiui à patre: & veni in mundum. Potest & exitus illo verbi à patre: de téporali filij dei nativitate intelligi, secundu[m] quâ (vt ait) venit in mundu[m]. In eodem versu. Cursu decluii téporis. Id decliue dicitur: quod deorsum tédit, declinatque

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EXO. 57 IN THE ADVENT OF THE LORD: TO THE NO- 1 Eternal morning. Verbum supernum 3 Judge, and when you shall be present: prodiens. Searching out the deeds of the heart. A patre olim e- You will render payment for hidden things: xiens. And to the just, the kingdom for good deeds. Quinatus orbi subuenis: 4 At last we shall not be bound Carsu decluii temporis. by the evil of declining time. 2 Illuminate now our hearts: For the quality of the crime. And burn them with your love. But with the blessed may we be made sharers Audito ut præconio: May we be everlasting citizens of heaven. Sint pulsa tandēlubrica. The iambic dimeter meter in this hymn is almost always correctly observed, except that sometimes a vowel follows a vowel closely, or runs into a letter without collision; and in the second place a spondee is sometimes found set instead of an iamb, and in the third place a trochee instead of an iamb, which the rule of this meter does not easily admit. In it the Son of God is implored, that just as at his first advent he visited us through his incarnation, so at his second advent to judgment he may kindly make us saved. 1 NOTES. In the first verse. Verbum supernum prodiens. Here the Son of God is called the supernal Word, because he is heavenly, indeed superheavenly and supermundane, not worldly or temporal, like our word; hence the prophet says of him in the psalm: In eternity, O Lord, your word remains in heaven. He is likewise called here prodiens, going forth beyond, through the most exalted sacrament of the incarnation, by which he revealed and manifested himself to us. Finally, he is said to have gone forth from the Father through that divine nativity by which from eternity he is begotten from the substance of the Father. Not indeed that he ever left the Father or was separated from him; but remaining intimate with him, he ineffably emanated from him, as the supreme truth testifies of himself in the Gospel: I went out from the Father, and came into the world. The departure of the Word from the Father can also be understood as the temporal nativity of the Son of God, according to which, as he says, he came into the world. In the same verse. Cursu decluii temporis. That is called declining which tends downward, declines

Transcription: ATR-1

Hymnorum declinâtque ad ima, quasi pronum & deuergens ad finem. Quoniam igitur Christus transacta iam maiore mundanę durationis parte vt pote quinque ætatibus, in postrema eius venit ærate, & in nouissimis eius diebus: rectè dicitur hic subuenisse orbi per nativitatem secundum carnem in cursu declivi temporis. 2 In secundo versu. Audito vt præconio. Filij dei præconium, est annunciatio de ei aduentu tum primo tum secundo: per prophetarum oracula & euangelicam lectionem facta. Nempe & prophetæ affatim de vtroque domini aduentu nobis veritatem nunciant: & longè apertius euangelium sanctum, vtriusque nobis est nuncium. Petimus itaque vt cum auditum fuerit à nobis prophetarum & euangelij de aduentu filij dei præconium ac testimonium: propellantur à nobis per fidem & boni operis instantiam ac fructum peccata, in quę facile prolabimur ex infirmitate nostra. 4 In quarto versu. non demum arctemur malis. Arctemur verbu[m], per et scribi debet: & suum etiam actiuum arcto, as: quoniam frequentatiuum est verbi arceo, es, & formatum ab eius supino arctum. Significat autem arctare: constringere atque comprimere, nam & arcere: stringere interdum signat Virgilius. Nam teneras arcebant vincula palmas. Inde arctus: strictus, & arctitudo: angustia atque strictudo. Cæterum putant nonnulli etiam eruditissimi, artare verbum no[n] ab arceo deduci: sed primitiuum esse, & sine c ante t scribi debere. Quod ostendunt ab eo profecta & formata vocabula, secundum ipsoru[m] placitum, vt pote artus nomę substantiuum pro membris, & illius diminutiuum articulus: artus adiectiuum pro angusto. coartare verbu[m] significans astringere siue coniungere, & consimilia tum nomina tu[m] verba: quæ, p[ro]batus grâmaticoru[m] vsus sine c ante t scribere solet. Et hæc sententia quonia[m] etia[m] magnos habet autores: no[n] omnino reiiciéda est neq[ue]; dūnanda: sed p[ro]positoru[m] scribèdi illius verbi artare modoru[m], eligat quisq[ue]; vtrauis voluerit, & senserit co[n]gruentioré. In eode[m] versu. Simus perennes coelibes. Per coelibatum perennem qui hoc loco optatur: futuræ vitæ petitur status regnique cælestis perpetua mansio: quoniam in eo lugis est continentia, atque vacatio à carnali consortio. Non enim ibi nubent neque nubentur: vt sacrum habet euangeliu[m]. Et ita per, p[ro]prietate con-

Transcription: Translated (English)

Hymns and it descends to the depths, as if sloping downward and tending toward the end. Since therefore Christ, after the greater part of the world’s duration had already passed, namely through five ages, came in its final era and in its last days, it is rightly said that here He came to the world by birth according to the flesh in the declining course of time. 2 In the second verse, “Having heard the proclamation.” The proclamation of the Son of God is the announcement of His coming, both first and second, made through the oracles of the prophets and the reading of the Gospel. Indeed, the prophets abundantly announce to us the truth of both the Lord’s comings; and much more clearly the holy Gospel is the message to us of both. We therefore ask that, when the proclamation and testimony of the coming of the Son of God has been heard by us from the prophets and the Gospel, sins may be driven away from us through faith and the persistence and fruit of good works, into which we easily slip through our weakness. 4 In the fourth verse, “May we not finally be hemmed in by evils.” Arctemur should be written with t : and its active form arcto, as, should also be used; for it is frequentative of the verb arceo , es, and formed from its supine arctum . But it means to narrow, to bind tightly, and to compress; for arcere also sometimes signifies to draw tight, as Virgil uses it: “The bonds restrained the tender hands.” Hence arctus : tight, and arctitudo : narrowness and tightness. Moreover, some, even the most learned, think that the verb artare should not be derived from arceo , but is primitive, and ought to be written without c before t . This they show by the words derived and formed from it, according to their view, such as artus , a noun for limbs, and its diminutive articulus ; artus , an adjective meaning narrow. Coartare , a verb meaning to bind together or join together, and similar nouns and verbs, which the approved usage of grammarians is accustomed to write without c before t . And since this opinion also has great authors in its favor, it should not be wholly rejected nor condemned; but among the proposed ways of writing that verb artare , let each one choose whichever he prefers and judges more appropriate. In the same verse, “May we be perpetual celibates.” By perpetual celibacy, which is desired here, is sought the state of the future life and the perpetual abode of the heavenly kingdom, since in it there is lasting continence and exemption from carnal union. For there they neither marry nor are given in marriage, as the sacred Gospel declares. And thus, by the property of the...

Transcription: ATR-1

EXO. 59 conuenientem supernę ciuitatis incolis: hic insinuatur eorum habitudo atque societas. Sunt etiam qui hoc loco le gunt: simus perennes coelites, & hi apertiorem exprimūt huius loci sententiam. Verum qui legeret simus perenne coelibes, vel simus perenne coelites: multo aptius diceret. Nam & lenior est prolatio & melior orationis structura: cum duæ illæ dictiones perennes & coelibes siue coelites, non aptè ponantur 'adiniuicem sine coniunctione media: quòd ambæ significationem habeant adiectiui. At si perenne dicamus pro perenniter, vt aduerbij habeat locum & iungatur cum verbo simus: iam nihil est quod aures of fendat. Neque illud ignorandum: quòd nomen perennis & quæcunque ab eo formantur: sine aspiratione intermedia ad secundam syllabam scribi debent. Coponitur enim ex dictione per, & nomine anno: commutata a in e. Atqui planum est vocem annus aspirari non debere, quare neq; eius compositum perennis. Significat aute perenne: quod iugis est & perpetuæ durationis. IN ADVENTV: AD laudes matutinas. 1 Ox clara ecce in- tonat: 2 Obscura quoq; in- crepat. 3 Pellantur eminus somnia: Ab æthere Christo pnicat 2 Mesiâ resurgat torpida. Quæ sorde extat saucia. Sydus resulget iam nouu: Vt tollat omne noxium. 4 Esursum agnus mittitur, Laxare gratis debitum, Omnes pro indulgentia Vocè demus cu[m] lachrymis. 4 Vt cu[m] secundo fulserit. Mundumq; horror cin- xerit: Non pro reatu puniat: Sed nos pius tunc pro- tegat. Hymnus iste etiam carminis iambici dimetri lege costi tuitur, eamque propemodum obseruat. Frequentes tame[n] habet vocalis post vocalem aut in litteram sine collisione hiatus: & secundo loco spondeum pro iambo, quod co[n]cin nitati carminis non parum derogat. Sententia ipsius ferè eadè cum præcedenti, hortatur enim nos omnes, cu[m] euan gelica tuba nos ad virtutes excitet: quòd surgamus à vi- ujs ac torpore, peccatorumque veniam postulemus in hoc

Transcription: Translated (English)

EXO. 59 convenient to the inhabitants of the heavenly city: here their condition and society is indicated. There are also those who in this place read “may we be eternal citizens,” and these express the meaning of this passage more openly. But whoever should read “may we be perpetual celibates,” or “may we be perpetual citizens,” would speak much more aptly. For both the pronunciation is smoother and the structure of the sentence better: since those two words, perennes and coelibes or coelites, are not suitably placed next to each other without an intermediate conjunction; because both have the meaning of an adjective. But if we say perenne instead of perenniter, so that it may have the force of an adverb and be joined with the verb simus: then there is nothing that offends the ear. Nor should this be ignored: that the noun perennis and whatever is formed from it must be written with no intermediate aspiration in the second syllable. For it is composed from the word per and the noun anno, with a changed a into e. And it is plain that the word annus ought not to be aspirated, therefore neither should its compound perennis. But perenne signifies that which is lasting and of perpetual duration. IN ADVENT: AT morning praises. 1 Lo, bright day sounds forth: 2 Darkness too it rebukes. 3 Let dreams be driven far away: From heaven Christ proclaims the torpid Messiah rise again. What lies wounded with defilement. A new star now shines forth: That it may remove every harmful thing. 4 The Lamb is sent from above, To freely release the debt, For indulgence let us all Give voice with tears. 4 When he shall shine again a second time, and horror shall surround the world: May he not then punish for guilt, but may he, merciful, protect us then. This hymn is also constituted according to the law of the iambic dimeter meter, and it almost observes it. Yet it frequently has a vowel after a vowel or an h-letter without elision, and in the second place a spondee instead of an iamb, which not a little detracts from the harmony of the verse. Its sense is almost the same as the preceding one; for it exhorts us all, since the evangelical trumpet stirs us to virtues, to rise from vice and torpor, and to ask pardon for our sins in this

Transcription: ATR-1

Hymnorum hoc domini aduentu per misericordiam, vt cum venerit iu dicare mundum in iustitia & æquitate: nos saluet & tuea- tur à morte æterna. I Annotationes. 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 inertia. 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 propheta. 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)

Hymns at this coming of the Lord through mercy, so that when he comes to judge the world in justice and equity, he may save us and protect us from eternal death. I. Annotations. In the first verse. “A clear voice, behold, thunders.” Here “clear voice” may be taken as the manifest preaching of the evangelical law, which, like a far-sounding trumpet, thunders in our ears and condemns the works of darkness. For this reason the sloth of sleep in sin must be driven far 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 arisen in darkness. Nor is it inappropriate also to understand by the clear thundering voice the most holy herald of Christ, John the Baptist. Concerning him Isaiah prophesied: <Isaiah 40> “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, the Lord’s own 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; direct the way of the Lord, as Isaiah the prophet said.” In the same verse. Let dreams be driven far away. In this third line of the first verse’s song (which is hypercatalectic, for it exceeds the due measure by one syllable) in the second place an amphibrach is put instead of an iambus, having its first and third syllables short, and the middle one long, as in the word to teach, which in this kind of meter is most rare. For “far away” has its first syllable long. Ovid: “A part of my beloved soul, though far away from the brave”; rash courage harmed Antaeus. Hence the verse would be more apt if one were to say thus, “far away dreams will be banished.” Now “eminus” means the same as “procul,” just as “cominus,” the opposite, means from close by and near. Virgil: “Combat is waged at close quarters with arms.” 4. In the fourth line of the same first verse. “From the aether Christ shines forth.” The word “aethre,” being disyllabic, must be pronounced by syncope, so that an iambus may be placed in the second position. For if it were pronounced as trisyllabic, an anapest would be placed in the second foot, which is very seldom the case in usage. Thus Virgil also used “aethra” for “aethera” in verse, when he says in the Aeneid: “For neither were there the fires of the stars, nor did the lucid sky of the starry firmament.” IN

Transcription: ATR-1

EXPO. 61 IN NATIVITATE DOMINI. 1 Eni redeptor gen tium: Ostende partum virginis 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 uirgi- nis: Claustra pudoris perma- nent. Vexilla uirtutum micant: Versatur in templo deus. 4 Procedes de thalamo suo. Pudoris aula regia. Geminæ gigas substantiæ: Alacris ut currat uiam. Carmen iambicum dimetrum in hoc hymno integrè seruatur: occurrit tamen interdum spondeus in secundo loco pro iambo, contra carminis huius legem, & anape- stus in primo & tertio loco pro spondeo: quod ipsius me- tri integritatem non vitiat. Author eius, sanctus Am- brosius. Laudatur in eo Christus dei filius: quòd pro no- bis redimendis humanam carnem de matre virgine sum- pserit, & natiuitatis ipsius secundum carnem mysteria piè referantur. Fructusque ventris floruit. Fructus ventris hic intelli- gitur Christus: ex vtero virginali (vt de sua arbore fru- ctus) verè & secundum humanam substantiam progenit[ur], de quo clamauit sancta Elizabeth. Et benedictus fructus ventris

Transcription: Translated (English)

EXPO. 61 ON THE NATIVITY OF THE LORD. 1 Redeemer of the nations, Show the birth of the Virgin; Let every age marvel: Such a birth befits God. 2 Not from manly seed, But by the mystical breath: The Word of God was made flesh; And the fruit of the womb has flowered. 3 The womb of the Virgin swells; The bars of chastity remain. The standards of the virtues shine: God moves within the temple. 4 You will proceed from his chamber, The royal hall of chastity. A giant of twin substance: Eagerly to run the way. The iambic dimeter meter is fully preserved in this hymn; nevertheless, a spondee sometimes 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 mar the integrity of the meter itself. Its author is Saint Ambrose. In it Christ the Son of God is praised: because, for our redemption, he took human flesh from a virgin mother, and the mysteries of his nativity according to the flesh are devoutly set forth. And the fruit of the womb has flowered. By the fruit of the womb here is understood Christ: from the virginal womb, as fruit from its own tree, he was truly begotten according to human substance, of whom Saint Elizabeth cried out: And blessed is the fruit of the womb

Transcription: ATR-1

Hymnorum ventris tui. Is autem fructus nunc floruit, quoniam per nativitatem carnis tanquam flos de virga lesse in apertum prodiit. 3 In tertio versu. Vexilla virtutum micant. Vexilla hic accipi possunt miraculorum insignia & diuinæ potestatis signa, quæ in hac sacra nativitate clarius emicuerunt. Nonne nouum id signum est & supernæ virtutis manifestatiuum (quod dominus longe antedare est dignatus) quòd virgo spiritus sancti obumbratione concepit filium: & virgo permanens eundè mundo sine dolore protulit? Nonne & id: quòd filius dei factus est homo, manens quod erat, & assumens quod non erat: atque in ventre virginali, vt suo templo est diuersatus secundum carnis angustias: qui neque cælo, neque terra, secudum deitatem comprehendi potest? 4 In quarto versu. Geminæ gigas substantiæ. Hoc in loco Christus gigas dicitur: quoniam fortissimus est pugil & certator contra principé huius mundi, venitq[ue]; vt cum alacritate, huius vitæ mortalis cursum peragat, quemadmodum ait psalmus. Exultauit vt gigas ad currendam viam. 5 In quinto versu. Egressus eius a patre. Alludit hic ad illud psalmi verbum. A summo cælo egressio eius: & occursus eius vsque ad sumum eius. Et ad sententiam illam euangelicam. Exiui patre & veni in mundu: iterum relinquo mundum, & ad patrem. 6 In sexto versu. Carnis trophæo accingere. Trophæum dicitur insigne spolium, quod ex hostibus reportatur in signum victoriæ. Christus autem per carné assumpta debellato diabolo victor evasit, ipsamq[ue]; glorificatam carnem demum cælo intulit. Rectè igitur nostræ substantiæ forma quam induit: hic trophæi nomine exprimitur. Neque isto in loco strophium legendu[m] est (vt faciunt plerique) quod cingulum significat. Nam quamuis nomen hoc sententiæ satis congrueret: carmini tamen disconueniret, quoniam pyrrhichium secundo constitueret loco, quòd duas primas syllabas habeat breues, trophæum verò primam habet breuem & secundam longâ. Ouidius. Ponite de nostra bina trophæa domo. In eodem versu. Virtute firmans perpeti. Multi legunt hic &c in illo hymno de sancto spiritu. Veni creator spiritus (vbi duo postrema huius versus carmina, etiam integra inseruntur) virtute firmans perpeti, sed & hic & ibi aptior est sermo

Transcription: Translated (English)

Of the hymns of your womb. But this fruit has now blossomed, since through the birth of the flesh, like a flower from the rod of Jesse, it has come forth into the open. 3 In the third verse. The standards of the virtues shine. Here “standards” may be taken as the emblems of miracles and the signs of divine power, which shone more brightly in this sacred nativity. Is it not a new sign, and a manifestation of heavenly power (which the Lord was pleased long beforehand to give), that a virgin conceived the Son by the overshadowing of the Holy Spirit, and, remaining a virgin, brought him forth into the world without pain? And is it not likewise a sign that the Son of God was made man, remaining what he was and assuming what he was not; and that in the virginal womb, as in his temple, he was enclosed according to the narrowness of the flesh: he who can neither be comprehended by heaven nor by earth according to his divinity? 4 In the fourth verse. The giant of twin substance. In this place Christ is called a giant: because he is a most mighty champion and combatant against the prince of this world, and he came so that with cheerfulness he might run the course of this mortal life, as the psalm says. He rejoiced like a giant to run his way. 5 In the fifth verse. His going forth is from the Father. Here he alludes to that word of the psalm: His going forth is from the highest heaven; and his course reaches even to its summit. And to that saying of the Gospel: I went out from the Father and came into the world; again I leave the world, and to the Father. 6 In the sixth verse. Gird yourself with the trophy of the flesh. A trophy is called a spoil, a token brought back from enemies as a sign of victory. Christ, however, by the flesh he assumed, defeated the devil and emerged victorious, and then carried that same glorified flesh up to heaven. Rightly, therefore, the form of our substance which he took upon him is here expressed by the name of a trophy. Nor should strophium be read in this place, as most do, since it signifies a girdle. For although this word would fit the sense well enough, it would not suit the meter of the hymn, since it would place a pyrrhic in the second position, because it has two short initial syllables, whereas trophy has a short first and a long second. Ovid: “Set down the double trophies from our house.” In the same verse. Strengthening with enduring power. Many read here, etc., in that hymn to the Holy Spirit, Veni Creator Spiritus, where the last two lines of this verse are also inserted in full: “Strengthening with enduring power”; but here and there the phrase is more fitting.

Transcription: ATR-1

EXPO. 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 activam 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, hûc Natus ineffabiliter. mare. 2 Tu lumen & splendor Hûc 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 numus. Nascendo formâ sumpseris Præsens hymnus carminis iambici dimetri ( cuius for- mam præsert) non omnino seruat mensuram. Nam tro- chęum 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 filiû gratiaru[m] actio de

Transcription: Translated (English)

EXPO. 63 a phrase by means of an adjective in the ablative, which is governed along with the substantive force: by an adverb; and so I think it should rather be read. 7 In the seventh verse: “Lumenque nox spirat novum.” In this place spirare, elegantly, has an accusative joined to it, since it has an active meaning, being equivalent to effundere or emittere. But interpolare, which ought to be written with a single l, as the verse shows, means intermittere or interrumpere. Hence what is discontinuous and loosened apart is called interpolated, and interpolatim is done: that which is brought about discontinuously and by interruptions, so that there may be some break in time in that work. IN NATIVITY OF THE LORD: another hymn. Christe redemptor of the nations from the Father, uniquely of the Father. 4 Thus the ruler testifies, the days moving through the circle of the year: that you alone from the Father’s throne have come forth, salvation of the world. Before the beginning alone you were born ineffably. 5 You, light and splendor of the Father: You, the everlasting hope of all, hear the prayers which your servants pour forth throughout the world. Him who is the author of your coming, praising, it exults in song. 3 Remember, author of salvation: that from the substance of our body from the inviolate Virgin by being born you took form. 6 We too, who have been redeemed by your blood, on the day of your nativity offer a new hymn. The present hymn of iambic dimeter verse (whose form, however, I note) does not entirely preserve the measure. For it admits a trochee now in the first, now in the second, now in the third place; and it also sometimes receives a spondee in the second seat. Moreover, it sometimes has a vowel joined to a vowel, or a letter m, without elision. In it may there be thanksgiving to the Son of God.

Transcription: ATR-1

Hymnorum 64 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 < Psal. 109.> 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 < Eccles. 24. Esai. 53.> 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, inviolata, 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 < Psal, 95.> propheta in spiritu præuidens hunc diem aduentus domi nici hortabatur psalmo. 95. dicens. Lætentur cæli & exul- tet terra, commoueatur mare & plenitudo eius gaudebút campi

Transcription: Translated (English)

Hymns 64 about his ineffable mercy: through which, though 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 IANNOTATIONES. 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 times and the origin of the world; for before the world existed, nothing else had yet been born. 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 divine procession from the Father and the Son; nor was anything else then born, when nothing else as yet existed. Hence in the psalm the Father says to the Son: Out of the < Psal. 109.> 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. < Eccles. 24. Esai. 53.> But Christ is said to have been born according to his divinity in an ineffable way, because Isaiah says of him: Who shall declare his generation? 3 I On the third verse. From the unviolated virgin. To libare, by translation, sometimes means to touch lightly. Virgil: He kissed his daughter’s lips, then spoke thus. Hence the participle libatus: that which has been touched or contacted. My virginity, touched by the birds of ill omen. From this the compound illibatus is derived, that is, not touched, or not contacted. Therefore an illibata virgin is a virgin untouched, inviolate, unblemished, or incorrupt. 4 I On the fourth verse. That he alone from the Father’s seat. Christ is said to have come alone from the Father’s seat, because he alone by the incarnation took on human nature. For neither the Father became incarnate, nor the Holy Spirit, although each cooperated in bringing about the most sacred mystery of the Incarnation, to be contemplated together with the Son. 5 I On the fifth verse. This heaven, this earth, this 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 birthday as the coming of you to us, O Christ, the maker and manifestor, rejoicing in the Lord with a spiritual song. And this verse seems to declare that this has been fulfilled, toward which the prophet, foreseeing in the 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 all that fills it rejoice; the fields

Transcription: ATR-1

EXPO. 65 cami & omnia quæ in eis sunt. Et causam paulò post sub- iungit: quia dominus venit. IN NATIVITATE DOMINI: alius hymnus. 1 Solis ortus cardi- ne Ad usque terræ li mitem, Christum canamus princi- pem Natum Maria uirgine. 2 Beatus author seculi Seruile corpus induit Vt carne carnem liberans, Ne perderet quos cōdidit. 3 Castè parentis uiscera Cælestis intrat gratia. Venter puellæ baiulat Secreta quæ non nouerat. 4 Domus pudici pe- toris Templum repente fit dei. Intacta nesciens uirum, Verbo concepit filium. 5 Enixa est puerpera, Quem Gabriel prædixe- II Hymnus iste iambicus est dimeter, huiusce carminis le gem exactè seruans, eleganterq[ue] compositus, eo quidem contextu, quòd singuli versus à singulis alphabeti literis seruata earum serie incipiunt, vt primus versus primam habet literam A, secundus B, tertius C, & ita deinceps, præter octauum postremumque versum: qui ad hunc (sicut et ad omnes hymnos natiuitatis domini: eodem metri gene- re compositos) est adiectitius. Author eius Sedulius. De- scribit in eo mysteria natiuitatis dominicæ: & ex illis lau- danda

Transcription: Translated (English)

EXPO. 65 and all things in them. And he adds the cause a little later: because the Lord has come. IN THE NATIVITY OF THE LORD: another hymn. 1 From the rising point of the sun Even to the boundaries of the earth, Let us sing Christ the prince, Born of the Virgin Mary. 2 Blessed author of the ages Took on a servant’s body, That, freeing flesh by flesh, He might not lose those whom he had made. 3 Into the pure womb of the parent Heavenly grace enters. The maiden’s womb bears The secrets it had not known. 4 The house of the chaste breast Suddenly becomes the temple of God. Not knowing a man, inviolate, She conceived a son by the Word. 5 The woman gave birth to the child Whom Gabriel had foretold. II This hymn is iambic dimeter, exactly observing the rule of this kind of poem, and elegantly composed, indeed in such a structure that the individual verses begin, in sequence, with the individual letters of the alphabet: the first verse has the first letter, A, the second B, the third C, and so on, except for the eighth and the last verse, which is added as an appendix to this (as also to all hymns of the Lord’s Nativity composed in the same metrical kind). Its author is Sedulius. In it he describes the mysteries of the Lord’s Nativity, and from them the praise to be given

Transcription: ATR-1

Hymnorum dandæ ipsius misericordiæ materiam proponit. 1 CANNOTATIONS. In primo versu. A solis ort[us] cardine. Cardo ipsius ortus solaris: est plaga cæli orientæ lis, vnde sol oritur. Limes autem siue extremitas terræ: re- gio est occidua. Itaque hortatur nos primus hic versus, quod Christum canamus non vno tantum in loco, sed ab oriente, vbi principium est ortus solis, vsque ad finem & terminum terræ oppositum, scilicet occidentem, siue à so- < Psal. 112.> lis ortu vsque ad occasum: vt ait psalmus. In eodem ver- su. Natum Maria virgine. Apud graues & probatos autho- res: media syllaba huius dictionis Maria corripitur, vt a- pud Sidonium in hoc carmine asclepiadeo. Formosus Ma- riam ducit Honorius. Et apud Mantuanum, vt, Mariæ pos- sit laudes æquare loquendo. Hoc tamen loco, ob carmi- nis congruentiam (sicut & in omnibus ferè hymnis, vbi no- men illud intexitur) eadem producitur. Nam iambum in secundo loco hic constituit, vbi pyrrhichius rectè poninô potest. Nempe securus est author vulgatum & commune grammaticorum vsum, producentium mediam supradi- etæ dictionis syllabam: qui tamen à probatissimorum au- thorum sententia est alienus. At ipse potius authoribus il- lis receptissimis accedendum censeo in carmine: seruato tamen in prolatione accentu super penultima syllaba. < Philip. 2.> 2 C In secundo versu. Seruile corpus induit. Alludit hæc sententia ad verbum beati Pauli in epistola ad Philippen ses secundo cap. dicentis de Christo. Qui cum in forma dei esset: non rapinam arbitratus est se esse æqualem deo, sed humiliauit semetipsum formam serui accipiens: & ha- bitu inventus vt homo. Itaque seruile corpus hic dicitur corpus humanum, quòd humana natura secundum se est serua & subiecta deo. Induit autem christus hanc serui for- mam: vt carne sua, carnem naturamq; humanam libera- ret ab interitu & exitio mortis æternæ. Eodem quoque lo- co seculum pro hominibus in hoc mundo degentibus ac- cipitur: quoniam in hoc seculo durationeq; temporali vi- tam agunt. 6 C In sexto versu. Paruóque lacte pastæ est. Id de Christo dicitur, quia exiguo virginalium vberum li- quore lacteo est enutritus. Non enim indigent copiosa a- limonia infantes recens nati. Per eum tamen nec ales, id est auis, elurit: quoniam sua prou idetia etiam volatilibus cæli

Transcription: Translated (English)

He presents the subject matter of His own mercy to be praised in hymns. 1 CANNOTATIONS. In the first verse. A solis ort[us] cardine . The hinge of the sun’s rising itself: it is the quarter of the eastern sky, from which the sun rises. But the boundary or extremity of the earth: is the western region. Thus this first verse urges us to sing of Christ not in one place only, but from the east, where the beginning of the sun’s rising is, to the end and boundary of the opposite earth, namely the west, or from the rising of the sun to its setting, as the psalm says. In the same verse. Natum Maria virgine . Among grave and approved authors, the middle syllable of this word Maria is made short, as in Sidonius in this Asclepiadean poem: Formosus Mariam ducit Honorius . And in Mantuan, as, Mariæ possit laudes æquare loquendo . Yet in this place, because of the fit of the meter (as also in nearly all hymns, where that name is woven in) it is made long. For here he places an iamb in the second position, where a pyrrhic may rightly be put. Certainly the author is safe, following the common and usual usage of grammarians, who make the middle syllable of the aforesaid word long; yet this is at odds with the opinion of the most approved authors. But I think rather that one should adhere to those very accepted authors in the poem, while nonetheless preserving in pronunciation the accent on the penultimate syllable. < Philip. 2.> 2 C In the second verse. Seruile corpus induit . This statement alludes to the word of blessed Paul in the epistle to the Philippians, chapter 2, where he says of Christ: “Who, being in the form of God, did not consider it robbery to be equal with God, but humbled himself, taking the form of a servant, and being found in appearance as a man.” Therefore the human body is here called a servile body, because human nature in itself is servant and subject to God. But Christ put on this servant’s form, so that by His flesh He might free the flesh and human nature from destruction and from the ruin of eternal death. In the same place, saeculum is also taken for human beings living in this world, since in this age they pass their lives in temporal duration. 6 C In the sixth verse. Paruóque lacte pastæ est . This is said of Christ, because He was nourished with the slight milk of the virginal breasts. For newborn infants do not need abundant nourishment. Yet through Him not even the bird, that is, the fowl, perishes from hunger; for by His providence He also provides for the birds of the sky

Transcription: ATR-1

EXPO. 67 cælicibum congruum subministrat, vt dicit psalmus. Qui < Psal. 146.> dat iumentis escam ipsorum: & pullis coruorum inuocantibus eum. Omnia enim ab illo expectant, vt det illis esca[m] < Psal. 103.> in tempore. Verùm ipse lacte materno nutritus est: secundum humanitatem, & per eum nec ales esurit, secundu[m] diuinitatis virtutem, omnibus sapientissimè prouidentem. Reliqua hic adducta natiuitatis dominicæ sacramenta, nunc latius non explicantur: quoniam ex euangelica lectione facile omnibus constant. IN NATIVITATE DOMINI: alius hymnus. A 5 Præsepe poni pertulit culum: Qui lucis author extitit: Venisse uitæ præmium. Cum patre cælos condidit: Post hostis asperi iugum: Sub matre pannos induit. Apparuit redemptio. 6 Legē dedit qui seculo, 2 Esaias quæ cecinit: Cuius decè præcepta sunt: Completa sunt in uirgine. Dignando factus est homo Annunciauit angelus: Sub legis esse uinculo. Sanctus repleuit spiritus. 7 Adam uetus quod poluit: 3 Maria uentre co[n]cepit. Adam nouus hoc abluit. Verbi fidelis semine. Tumens quod ille deiicit: Què totus orbis non capit: Humillimus hic erigit: Portant puellæ uiscera. 8 Iam nata lux est & salus: 4 Radix lesse iam floruit Fugata nox, uicta et mors. Et uirga fructum ædidiit. Venite gentes, credite: Fæcunda partum protulit Deum maria protulit. Et uirgo mater permanet. II Præsens hymnus, iambicus est dimeter, vbique carminis illius leges exactè servans: præter id quod in septimo versu bis secundo loco pyrrhichium habet pro iambo. Author eius: Fortunatus episcopus, Commendatur in eo filij dei misericordia: quæ post grauem seruitutem humano generi contulit redemptionem, & ea compleuit quæ ante promiserat. ei ij ANNO-

Transcription: Translated (English)

EXPO. 67 provides fitting food, as the psalm says, “He gives food to the cattle, and to the young ravens that call upon him.” For all things wait upon him, that he may give them food in due season. Yet he himself was nourished with his mother’s milk: according to his humanity, and through him no bird hungers, according to the power of his divinity, most wisely providing for all things. The other mysteries of the Lord’s nativity brought forward here are not now explained at greater length, since from the Gospel reading they are clear to all. IN THE NATIVITY OF THE LORD: another hymn. A 5 He endured to be laid in a manger: He who was the author of light: To have come as the reward of life. With the Father he founded the heavens: After the yoke of the fierce enemy: Under his mother he put on swaddling cloths. Redemption appeared. 6 He who gave the law to the world, 2 Isaiah, what he sang: Whose commands are fitting: Were fulfilled in the virgin. Condescending, he was made man The angel announced: To be under the bond of the law. The Holy Spirit filled her. 7 What old Adam had polluted: 3 Mary conceived in her womb. New Adam washes this away. By the faithful seed of the Word. What the one swelled with pride and cast down: Which the whole world cannot contain: This most humble one raises up: The womb of the maid bears him. 8 Now light and salvation are born: 4 The root of Jesse has now bloomed; Night is driven away, and death conquered too. And the branch has brought forth fruit. Come, nations, believe: The fruitful womb brought forth; Mary bore God. And the virgin mother remains. II This hymn is iambic dimeter, everywhere keeping exactly the rules of that meter, except that in the seventh verse it has a pyrrhic in the second place instead of an iamb. Its author: Bishop Fortunatus. In it is commended the mercy of the Son of God: which, after harsh servitude, brought redemption to the human race, and fulfilled what it had promised before. ei ij ANNO-

Transcription: ATR-1

Hymnorum I Annotations. In primo versu. Venisse vitæ præmium. Christus hic præmium vitæ dicitur: quoniam < Ioan. 17.> merces est æternæ vitæ ijs qui diligunt eum. Hæc est (inquit euangelista) vita æterna: vt cognoscant te solum verum deum, & quem misisti lesum Christum. Et quod ipsi < Gen. 15.> Abraham dictum est à deo. Ego protector tuus, & merces tua magna nimis: hoc omnibus Abrahæ filiis per imitationem: dei filius etia[m] repromittit. Neque id obstat proposito: quòd alio loco largitor præmij dicitur: nam seipsum iis qui piè viuunt dat in præmium: idemque & remunerans est & remuneratio. 2 In secundo versu. Esaias quæ cecinit. Non putetur hic vitium inesse carmini: & secundo loco spondeus constitui: quoniam nomen Esaias & co[m] similia nomina hebræa in ias desinentia: apud probatos authorespenultimâ, habent breuem, vt Helias, Hieremia. Mantuanus. Helias ardenti cælum petiisse volatu. Idem. Non ita Hieremias docuit: nec Trachius Orpheus. Huius modi tamen nomina in prolatione accentum seruant in penultima syllaba. Id sanè potius carminis regulæ deroga re videtur: quòd in dato carmine trocheus ponitur tertio loco, & in quarti versus primo carmine spondeus in secu[n]do constituitur loco. 3 In tertio versu. Maria ventre concipit. Hic non præteritum legendum est concepit, sed præsens verbum concipit: consimiliter in tertio carmine septimi versus, non deiecit, sed deijcit est dicendum, ob lege carminis seruandam, quod in quarto loco nunqua[m] admittit spondeum aut trocheum. Neque temporis præteriti ratio quempiam moueat: quoniam verba illa præsentia pro præteritis facile capi intelligu[n]tur: sicut & alia verba ibidem posita, scilicet portant & erigit: accipienda etia[m] sunt, vt præteritam faciant significationem. Porrò quod eodem versu dicitur verbi fidelis semine: in analogia intelligatur dictum, ad conceptum naturæ lege factum, in quo virius requiritur seminaria patris. Illius autem vices egit in hoc virginali & singulari conceptu verbum ab angelo annunciatum: cui sacrata virgo credidit & consensum præbuit. Itaque huiusmodi verbum angelicum itide[m] & beatæ virginis responsum consentientis angelo: fuit vt mysticum quoddâ seme, co[n]ceptionis operatoriu[m]. 4 In quarto versu. Radix Iesse ia[m] floruit. Alludit hoc loco ad illud Esaiæ oraculum. Egredietur virga de radice Iesse: &

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Hymns I. Annotations. On the first verse. Venisse vitæ præmium. Christ is here called the reward of life, because the reward of eternal life is for those who love him. “This is,” says the evangelist, “eternal life: that they may know thee, the only true God, and Jesus Christ whom thou hast sent.” And that which was said to Abraham by God in , “I am thy protector, and thy reward exceedingly great,” the Son of God also promises to all the sons of Abraham by imitation. Nor does it stand against the subject that elsewhere he is called the bestower of the reward; for he gives himself as a reward to those who live piously: and he is both the one who rewards and the reward itself. 2. On the second verse. Isaiah sang what he had sung. Let it not be thought that there is here any fault in the poem: and that in the second place a spondee is set; because the name Esaias, and similar Hebrew names ending in -ias, in approved authors have the penultimate short, as Helias, Hieremia. Mantuanus: “Helias with burning flight sought the heavens.” The same: “Not thus did Hieremias teach, nor Thracian Orpheus.” Yet names of this kind, in pronunciation, keep the accent on the penultimate syllable. Surely this seems rather to depart from the rule of verse: because in the given poem a trochee is placed in the third place, and in the first foot of the fourth verse a spondee is set in the second place. 3. On the third verse. Mary conceives in her womb. Here the preterite concepit is not to be read, but the present verb concipit; likewise in the third foot of the seventh verse, not deiecit, but deijcit is to be said, for the sake of preserving the rule of verse, which in the fourth place never admits a spondee or trochee. Nor should the reason of the past tense move anyone; for those present verbs are easily understood to be taken for past ones: just as the other verbs placed there, namely portant and erigit, must also be taken so as to give a past meaning. Moreover, what is said in the same verse, “of the faithful word by seed,” let it be understood as said in analogy, referring to a conception made by the law of nature, in which the seminal power of the father is required. In its place, in this virginal and singular conception, stood the word announced by the angel, to which the consecrated virgin believed and gave her assent. Therefore this sort of angelic word, and likewise the response of the blessed virgin consenting to the angel, was as it were a mystical seed, operative in the conception. 4. On the fourth verse. The root of Jesse has now flourished. This passage alludes to that oracle of Isaiah: “A rod shall come forth from the root of Jesse; and”

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EXPO. 69 flos de radice eius ascendet. Vbi per virgâ de radice Iesse egressurâ, accipitur ad literâ sacrosæta virgo Maria de stir pe lesse (qui fuit pater ipsi David regis) exorta, atq[ue] de p[ro]genie David deducta. Per floré verò qui ascensurus nû ciatur de radice huius virgæ: intelligitur dominus noster Iesus Christus, qui de seipso dicit in Canticis. Ego flos cā pi & lilium conuallium. Quod autem in secundo eiusdem < Canti. 2. Nume. 17.> versus carmine sequitur, & virga fructum ædidiit: de eadem virga lesse potest intelligi: aut si mauis, de virga Aaron, quæ sine terræ humore & fomento fronduit, floruit, & fructum protulit. Erat enim illa: typus & figura sacrosanctæ virginis, quæ sine humano com[m]ercio fructum toti mundo salutarem ædidiit, susceptamq[ue]; de cælo prolem fæ liciter peperit. 7 In septimo versu. Adam vetus quod polluit. Vetus Adam: primus est parens noster, & primo à deo de limo terræ formatus, omnium hominum principium secundum carnem. Nouus autem Adam est dominus noster Iesus Christus, conceptus de spiritu sancto, & nat[ur]e ex Maria virgine: qui omnium hominum principium est secundum spiritum: & regenerationis secundum deum. Nam per ipsum salus mundi facta est: & saluatum genus humanum. Est autem vetus Adam, vt imago & figura, atque vt ait Paulus: forma futuri. Adam verò nouus: vt eius exemplar & veritas. Idcirco & in multis conveniunt adinuicem, & in multis discrepant: vt præclare deducit beatus Paulus quinto cap. suæ epistolæ ad Romanos. < Roma. 5.> IN NATIVITATE DOMINI, alius hymnus. Orde natus ex parentis. Ante mundi exordium. Alpha & cognomina-tus. Ipse fons & clausula Omnium quæ sunt, fuerūt: Quæque post futura sunt Seculorum seculis. 2 O beatus partus ille: Virgo cum puerpera Ædidit nostram salu- tem: Foeta sancto spiritu. Et puer redemptor orbis Os sacratum protulit: Seculorum seculis. 3 Psallat altitudo cæli: Psallant omnes angeli. e iii Quicquid

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EXPO. 69 The flower shall rise from his root. Here, by the rod that was to come forth from the root of Jesse, is understood literally the most holy Virgin Mary, sprung from the stock of Jesse (who was father of King David himself), and descended from the lineage of David. But by the flower that is announced as about to rise from the root of this rod is understood our Lord Jesus Christ, who says of himself in the Song of Songs: I am the flower of the field and the lily of the valleys. What follows in the verse of the same chapter, and the rod brought forth fruit, can be understood of that same rod of Jesse; or, if you prefer, of the rod of Aaron, which, without the moisture and nourishment of the earth, put forth leaves, bloomed, and brought forth fruit. For that was a type and figure of the most holy Virgin, who, without human commerce, brought forth fruit salutary to the whole world, and happily gave birth to the offspring received from heaven. 7 In the seventh verse. The old Adam, who defiled. The old Adam is our first parent, formed by God at the beginning from the clay of the earth, the origin of all men according to the flesh. The new Adam is our Lord Jesus Christ, conceived of the Holy Spirit and born of the Virgin Mary according to nature: who is the origin of all men according to the spirit, and of regeneration according to God. For through him the salvation of the world was accomplished, and the human race saved. Now the old Adam is, as it were, an image and figure, and, as Paul says, a form of the one to come. But the new Adam is his exemplar and truth. Therefore in many things they agree with one another, and in many things they differ, as blessed Paul sets forth clearly in the fifth chapter of his Epistle to the Romans. <Roma. 5.> ON THE NATIVITY OF THE LORD, another hymn. Born in order from a parent, Before the beginning of the world. Named Alpha and Omega. He himself is the source and the close Of all things that have been; And of those that shall be hereafter For ever and ever. 2 O blessed that birth: The Virgin, being a mother, Brought forth our salvation: Made fruitful by the Holy Spirit. And the child, the Redeemer of the world, Brought forth the sacred mouth: For ever and ever. 3 Let the height of heaven sing praise: Let all the angels sing praise. Whatever...

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HYMNORVM Quicquid est uirtutis usqua[m] Paruulorum te chorus. Psallat in laudem dei. Turba matrum uirginu[m]q[ue]; Nulla linguarum silescat, Simplices puellulæ. Vox et omnis consonet. Voce concordes pudicis Seculorum seculis. Perstrepent concentibus: 4 Ecce que uates uetustis Seculorum seculis, Concinebant seculis 6 Tibi Christe sit cu[m] patre Quem prophetaru[m] fideles Hagioq[ue] pneumati: Paginæ spoponderant: Hymn[um], melos, laus penis, Emicat promissus olim. Gratiarum actio. Cuncta collaudent eum: Honor, uirtus, victoria, Seculorum seculis. Regnum æternaliter 5 Te senes et te iuuent[ur]: Seculorum seculis. Amen. In carmine trochaico præsens hymnus contextur: alemanio & euripidio, alternatim currens. Est autem trochai cum carmen: in quo trocheus frequentius locum & sedé occupat quàm alij pedes: locis imparibus vt primo & tertio trocheum ferè semper habens: locis verò paribus vt secundo & quarto etiam spondeum admittens. Alemani um autem trochaicum, carmen est trochaicum tetrame trum acatalecticum: obtinens integros quatuor pedes, ita constitutos vt dictum est: cui neque deest neque superfluit syllaba aliqua ad suam mensuram: sed integra est & co pleta. Euripidium verò: ita ab Euripide inuentore suo cognominatum (vt ferè omnia carmina: à primis suis authoribus nomina sortiuntur) carmen est trochaicum tetrame trum catalecticum: complectens tres pedes, eode[m] ritu vt in superiore carmine dispositos, & vnam syllabam: quare deest illi ad quarti pedis complementum vna syllaba. Itaque vnsquisque versus præsentis hymni: septem complectitur carmina: quorum primum, tertium & quintum: est trochaicum alcinanium: secundum verò quartum & sextum: trochaicum euripidium. Quibus præter morem cæterorum hymnorum simili metro compositorum: apponitur in fine cuiusque versus septimum carmen, quod est trochaicum euripidium & in omnibus versibus semper idem, scilicet seculorum seculis. Nempe alij hymni huic consimi-

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HYMNS Whatever there is of virtue anywhere Let the choir of little children. Sing in praise of God. The crowd of mothers and virgins; Let no tongue be silent, The innocent little girls. And let every voice resound. With voices in harmony, chaste Unto the ages of ages. Let them ring out in chants: 4 Behold what the prophets of old Unto the ages of ages, Used to sing through the ages 6 To thee, O Christ, with the Father Which the faithful words of the prophets And with the Holy Spirit: Had promised in the Scriptures: Hymn, song, praise, thanks, Long ago promised shines forth. Thanksgiving. Let all things praise him together: Honor, power, victory, Unto the ages of ages. The kingdom forever 5 The old and the young to thee: Unto the ages of ages. Amen. In trochaic verse the present hymn is composed: alternately running in alcaic and euripidean meter. Now trochaic verse is that in which the trochee more frequently occupies the place and seat than the other feet: in odd places, as the first and third, it almost always has the trochee; in even places, however, as the second and fourth, it also admits the spondee. The alcaic trochaic, however, is a trochaic tetrameter acatalectic: containing the full four feet, so arranged as has been said, so that no syllable is lacking or superfluous for its measure, but it is complete and entire. The euripidean, however: thus named from Euripides, its inventor (as almost all poems derive their names from their first authors), is a trochaic tetrameter catalectic: comprising three feet, arranged in the same manner as in the above poem, and one syllable; wherefore one syllable is lacking to complete the fourth foot. And so each verse of the present hymn contains seven meters: of which the first, third, and fifth are alcaic trochaic; the second, fourth, and sixth, euripidean trochaic. To these, contrary to the custom of other hymns composed in similar meter, is added at the end of each verse a seventh meter, which is euripidean trochaic and in all verses always the same, namely: unto the ages of ages. Indeed, the other hymns like this

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EXO. 71 consimiles in vno quoque versu solum sex habent carmina trochaica: scilicet tria alemania & tria curipidia, alternatim commixta: vt alemania 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 eru ditissimus: 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. (At 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 altissimi 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-

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EXO. 71 similar in each verse there are only six trochaic lines: namely three alemania and three curipidia, mixed alternately: so that the alemania are placed in odd positions; the curipidia, however, in even seats and places. Yet throughout this hymn the above-mentioned rule of the verse is observed to the letter, except in the last verse: which in most places deviates from the right law. Its author is Prudentius, in whom this hymn is more full and far more copious: as Henricus Bebelius of Isny reports, a man indeed most learned in the more humane letters and more polished disciplines: whom I chiefly follow in citing the authors of hymns, and specifically I identify those authors by a special expression whom I find named by him in those annotations in which he collected the ecclesiastical hymns: because no more convenient support occurs to me in deciding a matter so uncertain: namely who were the authors of the hymns. Nevertheless, here only those verses are quoted (though often elsewhere as well) which are usually used and sung in ecclesiastical usage. In this hymn Aurelius Prudentius explains the double nativity of Christ: one according to divinity from God the Father, the other according to humanity from a virgin mother: and he invites everyone to proclaim his praises. ANNOTATIONS. On the first verse. Cordenat[ur] from the parent. Things which are spiritual and other in understanding can hardly be properly expressed to us bodily beings 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 it may be implied in that manner of speaking that it is from the Father's own and innermost substance, and not from outside: as the impious Arian was wont to howl. And this is plainly drawn from Psalm 44, where it says: My heart has uttered a good word. In the same sense the Son of God is said to be generated 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 proceeded as Son from the mouth of the Father: when Ecclesiasticus says: I came forth from the mouth of the Most High, the firstborn before every creature. In the same verse. Named 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 since alpha is the first letter of the Greek alphabet, and omega the great, e iiij postre-

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72 HYMNORVM <Apoc.1.> postrema: per huiusmodi extremas literas primam & no- <Apoc.22.> uissimam: designatur ipse omnium rerum esse principium & finis. Idcirco & hic dicitur esse fons id est origo omniu[m] & clausula, id est finis & conclusio omnium, quod omnia claudat & finiat. 5 In quinto versu. Te senes & te iuué tus. Omnem sexum & ætatem hic inuitat ad concinendu[m] <Psal.148.> deo laudes: propemodum illud dictum psalmi propones. Iuuenes & virgines, senes cum iunioribus: laudent nomé domini. Dicuntur autem hic puellulæ: tenere virgines & minusculæ, deduciturque id nomen à dictione puer: inde diminutiuum puellus, pro paruo puero: & puella atque puellula, pro virgine teneriuscula. Porrò simplices puellæ dicuntur: quia sine astu & dolo sunt, columbinam simplicitatem præ se ferentes, quæ pergrata est deo & acceptissima. <Prouer.10.> Qui enim ambulat simpliciter: ambulat confidè- <Mat.10.> ter. Et monet nos dominus simplices esse debere sicut co- lumbas: id est sine astutia & fraude. IDE SANCTO STEPHANO. Anete dei pretiose Ad decorem sunt corone Protomartyr Ste- Rubricati lapides. phane: 4 Tu cæloru[m] prim[us] strata[m] Qui uirtute charitatis Consternis lapideam. Circunsultus undique: Tu per Christu[m] hebetata[m] Dominum pro inimico Primus transis romphæa[m]. Exorasti populo. Primu[m] granu[m] trituratum, 2 Tu cælestis primitiuus Christi ditans aream. Signifer militiæ: 5 Tibi primum reseratæ Veritatis assertiuus Cæli patent Ianuæ. Testis primus gratiæ. Iesum uides potestate: Fundamenti lapis uiuus: Cui pugnans strenuè. 3 Saxo cæsus non mu- Tecum est assiduè. crone: 6 Præsta[n]s gēti persequēti Per saxorum cuspides Preces pro lapidibus: Corpus, membri passione Ne rependas te petenti Circuncidi præuides. Lapides pro precibus. Sed

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72 HYMNS <Apoc. 1> the last: by means of these extreme letters the first and <Apoc. 22> the last is designated: he himself is the beginning of all things and the end. Therefore here too he is said to be the fountain, that is, the origin of all things, and the close, that is, the end and conclusion of all things, because he shuts up and brings all things to an end. 5 In the fifth verse. You old men and you youth. He invites every sex and age here to sing together <Ps. 148> praises to God: you may almost set forth that saying of the psalm. Young men and virgins, old men with the younger: let them praise the name of the Lord. But here the little girls are called: tender virgins and the small ones, and the name is derived from the word puer: hence the diminutive puellus, for a little boy; and puella and puellula, for a somewhat tender virgin. Moreover, simple little girls are so called because they are without craft and deceit, showing forth a dove-like simplicity, which is most pleasing and most acceptable to God. <Prov. 10> For he who walks simply walks con- <Matt. 10> fidently. And the Lord warns us that we ought to be simple like doves: that is, without cunning and fraud. OF SAINT STEPHEN. To the precious anointing of God the crown For Protomartyr Ste- The rubied stones are fitting. phen: 4 You, first of the heavens, Who with the virtue of charity Overturn the stone-built. Beset on every side: You, through Christ, the blunted For the people you prayed first to pass the sword. To the Lord for the enemy. The first grain, threshed, 2 You, the celestial firstfruits, Enriching Christ's threshing floor. Bearer of the standard of the 5 To you the doors of heaven army: Are opened for the first time. First witness of grace. You see Jesus in power: Living stone of the foundation: Against whom fighting bravely. 3 Smitten stone, not by spear: He is with you continually. Through the spikes of the stones 6 Excellent one, for the persecuting You foresee the body, by the suffering of the members, people, Circumcised. Offer prayers for the stones: But May you not repay the one asking you Stones for prayers.

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E X P O. 73 Sed indulge piæ menti: Iungant cæli ciuibus. Plusqua[m] audet vocibus 8 Gloria & honor deo: 7 Fide preces pro deuoto Qui te flore roseo Tibi nunc collegio, Coronauit, locauit Vt tuo propiciatus In throno sydereo. Interuentu dominus: Saluet reos, soluens eos Nos purgatos à peccatis Mortis ab aculeo. Amen. Trochaicus est hic hymnus, carmine alcmanio & euri- pidio alternatim decurrens, que[n] nadmodu[m] præcedens: in hoc solo ab eo differens: quòd in vno quoq[ue]; versu sex ta[m]- tum carmina complectitur: & ex illis, quæ imparibus con- stituuntur locis: alcmania sunt, quæ verò parib[us]: euripidia. Attamen non seruatur vsquequaque in hoc hymno illius carminis lex & norma. nam interdum iambus, interdum verò pyrrhichius, pro trocheo collocatur: inuenitur non- nunquam & spondeus primo constitutus loco, contra hu- iusce carminis rationem, & vocalis post vocalem sine col lisione positio. In eo fit ad sanctum Stephanum inuo- catio, vt quemadmodum ex abundantia charitatis pro la- pidantibus se orauit: ita & pro fidelium congregatio[n]e illi deuota dominum sedulus depræcetur. Quamuis aute[m] hui[us] hymni primus versus & septimus duntaxat in officio ec- clesiastico plerumque cantari soleant: quoniam tamen to- tus ampla depromit in victi martyris Stephani præconia, & præclaras ipsi dignitates, illa præsertim prærogatiua[m] quod martyru[m] omnium primiceri primariusque fuerit: ip sum etiam totum non mancum neq[ue]; mutilatum hic inse- rere, nobis consilium fuit. Et certè dign[us] est insigniter co- mendari hic fortissimus Christi pugil qui in actis aposto- licis cantoperè celebratur: diciturque nunc plenus spiritu sancto & fide: nunc plenus gratia & fortitudine, nunc in- tentis in cælum oculis Christi visione dignatus. < Actu. 6> IANNOTATIONS. In primo versus. Protomartyr Stephane, p[er]tomartyr, græcu[m] est vocabulu[m]: tantundem vales atq[ue]; prim[us] testis. Protos enim, primu[m] significat. Mar- tyr verò teste: sicut martyru[m] signat testimonium. Sanè id nomè meritò ascribitur sanctissimo Stephano, quod post passionem domini & gloriosam eius in cælum assensio- nem

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EXPO. 73 Let the devout mind be indulged: let the citizens of heaven join together. Glory and honor to God, beyond what words can say: For the devoted one, in faith’s prayers, who has now crowned you with the rosy flower, has placed you in your fellowship, that, being propitious to you, you may be in the starry throne. By the intercession of the Lord: May he save the guilty, freeing them, us, cleansed from sins, from the sting of death. Amen. This hymn is trochaic, running alternately in Alcmanian and Euripidean verse, like the preceding one; differing from it only in this, that in each verse it contains only six feet, and of those that are formed in odd places, the Alcmanian are the ones, while those in even places are Euripidean. Nevertheless, the law and rule of that meter is not observed everywhere in this hymn. For sometimes an iamb, sometimes a pyrrhic, is placed in the position of a trochee; and sometimes a spondee is found set in the first place, contrary to the nature of this meter, and a vowel is placed after a vowel without elision. In it there is an invocation to Saint Stephen, so that, just as from the abundance of charity he prayed for those who stoned him, so too he may diligently pray to the Lord for the assembly of the faithful devoted to him. Although, however, the first and seventh verses of this hymn are usually sung only in the ecclesiastical office, yet since the whole hymn sets forth abundantly the praises of the vanquished martyr Stephen, and his splendid dignities, especially that prerogative by which he was the first among all martyrs and the foremost, we thought it best to insert here the whole of it, neither incomplete nor mutilated. And truly this most courageous champion of Christ is worthy to be especially praised, he who is celebrated with great care in the Acts of the Apostles, and is said now to be full of the Holy Spirit and of faith, now full of grace and fortitude, now to have been made worthy of Christ’s vision with eyes raised to heaven. < Actu. 6> Annotations. In the first verse. Protomartyr Stephen: protomartyr is a Greek word; it means the same as “first witness.” For protos means “first.” Martyr, however, means “witness”; just as martyrdom signifies testimony. Indeed, this name is rightly ascribed to the most holy Stephen, because after the Passion of the Lord and His glorious ascent into heaven

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Hymnorum nem, primus omnium mortem pro Christo pertulerit, & Christianæ fidei veritatem sui sanguinis efusione testi- tus sit. In eodem versu circunsultus vndique. Circun- sultus idem significat quod circundatus adque circuqua- que munit[ur]. Formatur enim à fulcior verbo passiuo, quod sustentari muniri que signat, & ablatiuum postulat. Neq[ue] circunsultus hic legendum est, vt faciunt nonnulli, quo- niam fulcio fultum habet in supino non fullum. Et cir- cunsulgeo facit quidem supinum circunsulsum: 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, sacraque 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 membræ 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 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 imperitus: sunt ad decorem & ornamentum tuæ coronæ, qua nunc coronatus es in cælus. In

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Of the hymns, that he was the first of all to endure death for Christ, and to bear witness to the truth of the Christian faith by the pouring out of his blood. In the same verse, “circumsultus” everywhere. “Circumsultus” means the same as surrounded and fortified on every side. For it is formed from the passive verb “fulcio,” which signifies to support or fortify, and it governs the ablative. Nor should “circunsultus” be read here, as some do, because “fulcio” has “fultum” in the supine, not “fullum.” And “circunsulgeo” indeed makes the supine “circunsulsum,” if only it has a supine; nevertheless, since it is a neuter verb, it does not form a participle of the past tense from itself. 2. In the second verse, “Tu cælestis primitiuis.” Here blessed Stephen is called the standard-bearer of the firstfruits of the heavenly army, because in that white-robed and purple-clad host of martyrs, who carried on earth the heavenly warfare, he was the first leader and, as it were, the front-rank standard-bearer, and the sacred ensign-bearer of that unconquered cohort. For the same reason he is called the first witness of grace: because among all those who, after the revealed law of grace and the gospel truth, testified to Christ by their death, he shone forth as the first. <Exod. 4 Iosue 5> 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 Sepphora, the wife of Moses, did, and as God himself commanded Joshua, so you, O holy Stephen, foresee and understand that the mystical body of Christ is spiritually circumcised by the thrusts of stones, as it were the blades of swords, and indeed through the passion and torment of that one member of the body. For when you yourself, who then were a member on earth of that sacred body, that is, the Church of the faithful, were suffering the blows of stones, you knew that the whole body itself was spiritually circumcised by such a shower of stones, because through this passion and circumcision of the members, the whole body is purified in its members from every stain 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 pelted by the impious crowd of the Jews, are 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, [uncia] via est publica siue platea lapidibus constrata: quæ & stratum, [uncia] dicitur. Virgilius. 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 hebetam. Gladium illum flammeum atque versatile, quo cherubin à domino collocatus ad custodiendam viam paradisi, armatus in Genesi describitur: hic vocat rhóphea. per quam nihil aliud intelligere debemus: quàm præclusum ante mortem Christi omnibus hominibus regni cælorum aditum atque introitum. Ita 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 consumavit cursum: iure hic dicitur esse primum granum trituratum. < Matth. 3.> 5 In

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EXPO. 75 4 In the fourth verse. You the first paved road of the heavens. Strata, [uncia] means a public road or street paved with stones; and stratum, [uncia] is also said. Virgil: “He marvels at the harbor, and the noise and paved roads.” But just as a material street is laid with bodily stones, so too the pavement of the heavenly city Jerusalem is built from living stones, namely the saints who in this world are crushed and worn down by persecutions. And since after the glorious ascension of Christ blessed Stephen first entered the heavens through martyrdom, it is rightly said here that he himself first built the stony road of the heavens. In the same verse. You, through Christ, made blunt. That flaming and turning sword, with which the cherub placed by the Lord to guard the way of Paradise is described as armed in Genesis, he here calls rhóphea. By this we must understand nothing other than the access and entrance to the kingdom of heaven, closed to all men before the death of Christ. And thus the romphaea was made blunt through Christ, because by his passion he opened Paradise to us, and in his ascension he entered it first with a splendid company. And since blessed Stephen after Christ was first to enter the heavens through martyrdom, he is deservedly said here to have been the first to pass that romphaea, intercepting the way of Paradise, blunted by Christ. Moreover, romphaea is here set and pronounced with the next-to-last syllable short; yet approved and weighty authors lengthen it, as Mantuanus: “Whichever you bear, let the romphaea strike the hostile ranks,” and it signifies a sword. In the same verse. The first grain threshed. A grain of wheat beaten with a flail on the threshing floor, and cleansed by the chaff being shaken off, is properly prepared to be sent into the barn. So each of the saints is a spiritual grain, threshed on the floor of this world by the flail of tribulations and persecutions, and, all chaff of defilement and worldly filth having been removed, duly prepared to be sent into the barn of the heavenly homeland. Therefore Saint John the Baptist testifies of Christ that he will thoroughly cleanse his threshing floor and gather the wheat into his barn. Since, then, blessed Stephen was the first after Christ to be 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. 5 In

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76 HYMNORVM 5 In quinto versu. Tibi primum reseratæ. Id ex actis Apostolorum. vbi beati Stephani gloriosum describitur martyrium, desumptum est. Cum esset (ait Lucas) Stephanus plenus spiritu sancto: intendens in cælum vidit gloriam dei, & Iesum stantem à dextris virtutis dei, & ait: Ecce video cælos apertos, & filium hominis statem à dextris virtutis dei. < Actuum. 7.> Stantem inquam, tanquam accinctum & paratum ad ferendum suo militi athletæque auxilium, qui tamen sedere à dextris dei dicitur: tanquam consummato labore viæ quiescens in præmio, & iudiciaria potestate insignitus à patre. < Marci. 16.> 6 In sexto versu. Præstans genti persequenti. Oratio hæc deprecatoria innititur argumento à minori: habenti magnam persuadendi efficaciâ atque vim. Cū O Stephane (inquit) præstiteris turbæ Iudæoru te atrociter persequenti preces pro lapidibus: quos in te coniecerunt: positis enim genibus orasti pro eis dicens: Domine, ne statuas illis hoc peccatum, oramus suppliciter ne populo Christiano te veneranti & votis assiduis colenti: reddas lapides (vltionem scilicet & vindicta: peccatis nostris debitam) pro precibus quas tibi deuotè fundimus. Sed elargire & concede piæ menti tuorum famuloru: etiam amplius quàm vocibus audeat postulare. Illud enim eximia est munificentia argumentum: si is qui rogatur plura elargiatur quàm ipse petens audeat ab eo exposcere. < Math. 8.> Ita enim Christus bonorum omnium largitor beneficentissimus: Centurioni pro puero suo paralytico roganti, ex affluentia suæ bonitatis respondit. < Luc. 19.> Ego venia & curabo eum, quo ille deinde ex humilitate deprecatus est. Idem Zachæo conscensa arbore dominum transeuntem videre cupio, dixit: Zachæe festinans descéde: quia oportet me hodie in domo tua manere, quòd sanè ipse Zachæus non fuisset ausus à domino postulare. < Luc. 23.> Denique latroni in cruce oranti: Domine, memento mei dum veneris in regnum tuum, respondit ex abundantia misericordiæ suæ. Amen dico tibi, hodie mecum eris in paradiso, longe plus illi pollicitus quàm ipse petiuerat: aut expetere fuisset ausus. Decet aute sanctos, dei famulos: largitatis & benignitatis diuinæ (sicut & profectò sunt) esse imitatores: Et ergo par est illos exemplo domini etiam plus elargiri opis & auxilij hominibus: q[uæ] ausint illi ex eis postulare. 8 In

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76 HYMNS 5 In the fifth verse. “First opened to you.” This is taken from the Acts of the Apostles, where the glorious martyrdom of blessed Stephen is described. For, as Luke says: “Stephen, being full of the Holy Spirit, looking up to heaven, saw the glory of God, and Jesus standing at the right hand of the power of God; and he said: Behold, I see the heavens opened, and the Son of Man standing at the right hand of the power of God.” <Acts 7> Standing, I say, as though girded and ready to bring aid to his soldier and athlete, who is nevertheless said to sit at the right hand of God, as one resting in reward after the labor of the journey is completed, and distinguished by the Father with judicial power. <Mark 16> 6 In the sixth verse. “Excellent to the persecuting people.” This prayer of supplication rests on an argument from the lesser to the greater, one that has great power and force for persuading. “When you, O Stephen,” it says, “showed favors to the Jewish crowd persecuting you so cruelly, offering prayers for the stones they hurled at you; for, kneeling down, you prayed for them, saying: Lord, do not hold this sin against them; we pray humbly that you may not repay the Christian people, who venerate you and serve you with constant devotion, with stones—that is, with punishment and vengeance due to our sins—for the prayers which we pour out to you devoutly. But grant and bestow upon the devout mind of your servants even more than it dares to ask in words. For it is a sign of extraordinary generosity when the one who is asked grants more than the petitioner dares to request of him. <Matt. 8> So indeed Christ, the most generous giver of all good things, answered the centurion who was asking for his paralyzed boy out of the abundance of his goodness. <Luke 19> “I will come and heal him,” though later the man, out of humility, had pleaded otherwise. To Zacchaeus, who had climbed a tree and desired to see the Lord passing by, he said: “Zacchaeus, make haste and come down; for today I must stay at your house”—something Zacchaeus himself would not have dared to ask of the Lord. <Luke 23> Finally, to the thief praying on the cross, “Lord, remember me when you come into your kingdom,” he replied from the abundance of his mercy: “Amen I say to you, today you will be with me in paradise,” promising him far more than he had asked, or would have dared to ask. Therefore it befits the saints, the servants of God—to be imitators of divine generosity and kindness, as indeed they are. And so it is fitting that, following the example of the Lord, they should grant men even more help and assistance than those men dare to ask of them. 8 In

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EXO. 77 8 In octavo versu. Tibi nunc collegio. Collegiu[m], con- gregatio est & conventus hominum eide[m] muneri obeun- do designatoru[m], siue ecclesiastico, siue ciuili. Et deducitur à verbo collego, as, quòd à con & lego copositum, signi- ficat aliquos ad idem officium exequendum simul lega- re siue mittere. Inde collega: qui alteri ad idem peragen- du[m] mun[us] socius assignatus est & coadiutor. Hic verò col legium, pro congregatione & coetu fideliu[m] accipitur. DE SANCTO STEPHANO, alius hymnus. .1 Stephano primo mar- Vidit patrem cum filio. tyri: Monstrans in cælis uiuere: Cantemus canticum nouu[m] Que plebs gaudebat per- Quàm dulcis est psallentibus: dere. Opem ferat credentibus. 6 Iudæi magis sæniunt: 2 Hic primus almo sanguine Saxáque présant manib[us]: Christi secutus gloriam: Coniurant ut occiderent: Viam salutis cæteris Veredum Christi militem. Amore mortis præbuit. 7 At ille cælum intuens: 3 Hic enim per apostolos: Tradit beatum spiritum, Probatus in laude dei: Pro persequentum crimino Vexilla mortis rapuit Præcem secundam dirigit. Vt præferretur omnibus 8 Deus creator omnium: 4 O præferenda gloria: Dimitte cæcis hoc malum. O beata victoria. Et hoc nefas quod aspicis: Hoc meruisse Stephanum Indulge meis præcibus. Vt sequeretur dominum. 9 Præsta pater per filiu[m]: 5 Ille leuatis oculis: Præsta per almu[m] spiritu[m]. Cum his per æuum triplici Vnus deus cognomine. Carminis iambici dimetri speciem & formâ gerit præ- sens hymnus, non tamen eam exactè seruat. Na nunc tro- cheum, nunc pyrrichium in tribus primis habet locis, nuc verò spondeum in secunda secunde: quod huiusmodi car- minis lex prohibet. Commendatur in eo inictus Christi athleta

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EXO. 77 8 In the octava verse. “To you now, college.” “Collegium” is a congregation and assembly of people appointed to carry out the same duty, whether ecclesiastical or civil. And it is derived from the verb “collego, as,” because, being composed of “con” and “lego,” it signifies to summon or send together some people to carry out the same office. Hence “collega”: one who has been assigned as a companion and helper to another in carrying out the same duty. Here, however, “collegium” is taken for a congregation and gathering of the faithful. OF SAINT STEPHEN, another hymn. .1 To Stephen, the first mar- He saw the Father with the Son. tyr: Showing that he lives in heaven: Let us sing a new song Which the people rejoiced to How sweet it is to those who sing psalms: lose. May he bring help to believers. 6 The Jews grow even fiercer: 2 This one first, with blessed blood They lift up stones with their hands: Following the glory of Christ: They conspire to kill He offered the way of salvation the faithful soldier of Christ. To the rest out of love of death. 7 But he, gazing at heaven: 3 For this one, through the apostles: He gives up his blessed spirit, Proved in the praise of God: For the crime of the persecutors He seized the banners of death He directs a second prayer. So that he might be placed before all. 8 God, creator of all: 4 O glory to be preferred: Forgive this evil to the blind. O blessed victory. And this wicked deed that you behold: This Stephen deserved Grant it by my prayers. To follow the Lord. 9 Grant, Father, through the Son: 5 He, with eyes raised: Grant through the Holy Spirit. With these, through eternity in a threefold way, One God, by name. This hymn has the appearance and form of an iambic dimeter song, yet it does not observe it exactly. For now it has a trochee, now a pyrrhic, in the first three places, and now a spondee in the second of the second: which the rule of this kind of poem forbids. The victorious athlete of Christ is commended in it.

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78 HYMNORVM athleta Stephanus: quòd ab Apostolis delectus fuit diaconus in viduaru[m] ministerium, quòd primus martyrium pro Christo pertulit, quòd etiam cælos apertos & gloriam dei in agone positus viderit, quòd denique pro persecutorib[us] dominum exorauit. Quæ omnia, ex actis Apostol. capite sexto & septimo dilucida sunt. IANNOTATIONES. In tertio versu. Vexilla mortis rapuit. Qui in conflictu bellico vexillum gerit: omnes anteit, omniumque primus aciem subit interritus. Ita sacratus deo martyr Stephanus, velut antesignanus, vexillifer & signifer: in candidato martyrum exercitu (qui sanguine claras emiscere animas & deuicere tyrannos, vt canit Mantuanus) primum occupauit locum, omnesque antecessit. Idcirco mortis pro fide perferedæ vexilla rapuisse, præripuisseque dicitur. Siquidem (vt de eo canit ecclesia) ipse ante alios imitator dominicæ passionis enituit. Mortem enim quam saluator dignatus est pro omnibus pati: hanc ille primus reddidit saluatori. 5 In quinto versu. Vidit patrem cum filio. Dicet fortè quispiâ: beatum Stephanum cum vidit cælos apertos duntaxat filium dei vidisse, quòd in actis Apostolicis de deo patre ab eo viso non fiat expressus sermo, verùm is intelligat cu[m] protestatur sacer Stephanus se vidisse filium hominis statem à dextris virtutis dei: nomen dei ibi personaliter sumi pro deo patre, & ergo illic etiam de patre mentionem haberi. Ad hæc cum dixerit dominus Philippo, qui videt me, videt & patrem meum, & Stephanus sine controversia filium dei viderit: consequens est ipsum & deum patrem vidisse. 6 In sexto versu. Saxâque prensant manibus. Prensant frequentatiuum est verbi prendo, dis, quod supinum habet prenum, vnde formatur preno, as: quod arripere siue corripere significat. Virgilius in Aeneide: Nituntur gradibus, prensant fastigia dextris. At verò alij legunt hoc loco. saxâque pressant manibus: & etiam satis aptè, nam pressare frequentatiuum verbi preno, is: comprimere manibus & stringere significat. 7 In septimo versu. Pro persequentu[m] crimine. In hoc carmine persequentum legendum est per quatuor syllabas, non persequutium, per quinque, ne nimius excrescat syllabarum numerus in eo carmine, qui octonarium non debet

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78 HYMNS the athlete Stephen: because he was chosen by the Apostles as a deacon for the ministry to widows, because he was the first to suffer martyrdom for Christ, because, standing in the contest, he also saw the heavens opened and the glory of God, because finally he prayed to the Lord for his persecutors. All these things are clear from the Acts of the Apostles, chapters six and seven. ANNOTATIONS. On the third verse. He snatched the banners of death. He who bears the standard in battle goes before all, and, undaunted, first enters the line before everyone else. So the sainted martyr Stephen, as it were the standard-bearer and ensign, in the chosen army of martyrs (who, as Mantuanus sings, shed their clear souls in blood and overcame tyrants) occupied the first place and went before all the others. Therefore he is said to have snatched away and seized the banners of death to be endured for the faith. For indeed, as the Church sings of him, he himself shone forth before the others as an imitator of the Lord’s Passion. The death which the Savior deigned to suffer for all, this he first returned to the Savior. 5 On the fifth verse. He saw the Father with the Son. Someone may perhaps say: blessed Stephen, when he saw the heavens opened, saw only the Son of God, since in the Acts of the Apostles no explicit mention is made of his seeing God the Father. But let him understand that when the holy Stephen declares that he saw the Son of Man standing at the right hand of the power of God, the name of God there is taken personally for God the Father, and therefore mention of the Father is also made there. Moreover, since the Lord said to Philip, “He who sees me sees my Father also,” and Stephen unquestionably saw the Son of God, it follows that he also saw God the Father. 6 On the sixth verse. And they grasp the rock with their hands. Prensant is a frequentative of the verb prendo, -is, which has the supine prenum, from which preno, -as is formed: and this signifies to seize or snatch. Virgil in the Aeneid: “They strain upward by steps, they grasp the battlements with their right hands.” But others read here: saxâque pressant manibus, and that too is quite apt, for pressare, a frequentative of the verb preno, -is, signifies to compress with the hands and to squeeze. 7 On the seventh verse. For the crime of the persecutor. In this song persequentum must be read with four syllables, not persequutium with five, lest the number of syllables in that line become excessive, which it ought not

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EXPO. 79 debet excedere, nisi anapestus pro spondeo illic ponatur qui nonam adiiciat syllabam. Seruatur enim in toto hoc hymno cuique carmini suus sylabarum numerus adamus sim, et si quantitas syllabarum non vsque adeo exacta ha- beatur ratio. In eode[m] versu, & quarto eius carmine. Pre- cem secunda[m] dirigi aliqui hic secundam legut: id est: pro- speram salutaremque præce[m] illis qui per eâ coeversi sunt, & hi cu[m] carminis integritate satis etiam quadrant senten- tiæ. Alij verò foecundam dicu[n]t: id est, fructuosam & effi- cacem multis, qui per eam dono fidei illuminati sunt. Et hi sententiæ quidem congruentiam seruant, non autem car minis, nam spondeum secundo constituunt loco. 8 Porrò octavus versus intelligendus est vt oratio à beato Stephano facta ad dominum: & exprimit carmine hanc eius postulationem. Domine ne statuas illis hoc pec- catum: quia nesciunt quid faciunt. 9 In nono versu. Triplici vnus deus cognomine. Triplex cognomen, nun- cupatur hic trium diuinarum personarum nomen: patris, & filij, & spiritus sancti. Est itaque vnus deus triplici co- gnomine: quoniam vnus est in essentia, & trinus in perso- nis, quarum vnaqueque rectè denominatur deus. Nô ta- men idcirco solo nomine credat quispiam personas diui- nas distingui, sed singulari etiam discretione cum impio < Actum. 7.> Sabellio, summæ trinitatis confundat personas: earum- que veram in singularibus proprietatibus tollat distin- ctionem. DE SANCTO IOANNE euangelista. D E patre verbum prodiens, De matre corpus induens Ioannis testimonio 3 Eructuans almo pectore Hoc erat in principio. Fluenta euangelica 2 Ioannes uirgo cæteris Quæ hausit in conuiuio Dilectior apostolis: Passuro mundi domino. Rogatus apud Ephesum 4 Ascendes crucis arboré Conscripsit euangelium Iesus, huic discipulo: Vt suimet vicario. 5 Vt virgo uiri nescia Et castitatis conscia: Solamen

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EXPO. 79 must not exceed, unless an anapest is placed there in place of a spondee, which adds a ninth syllable. For throughout this whole hymn each verse keeps its proper number of syllables exactly, and this even if the quantity of the syllables is not observed with such strictness. In the same verse, and in the fourth line of that poem. Pre- cem secundam some here read as secunda: that is, a prosperous and saving prayer for those who were converted through it, and these too agree sufficiently with the integrity of the verse and also with the meaning. Others, however, say foecundam: that is, fruitful and effective for many, who through it were illuminated by the gift of faith. And these indeed preserve agreement of meaning, but not of the verse, for they place a spondee in the second position. 8 Moreover, the eighth verse must be understood as speech made by blessed Stephen to the Lord: and it expresses in verse this his petition. Lord, do not lay this sin to their charge: because they do not know what they are doing. 9 In the ninth verse. One God with a threefold name. The threefold name here denotes the name of the three divine persons: of the Father, and of the Son, and of the Holy Spirit. Therefore there is one God with a threefold name: since he is one in essence and three in persons, each of whom is rightly called God. Yet let no one therefore believe that the divine persons are distinguished by name alone, but with a singular distinction; and let him not, with the impious OF SAINT JOHN the evangelist. D From the Father the Word proceeding, From the Mother the body assuming By John’s testimony 3 Pouring forth from a loving heart This was in the beginning. The streams of the Gospel 2 John, a virgin, above the rest Which he had drunk in at the supper Dearest of the apostles: Of the Lord about to suffer for the world. Requested at Ephesus 4 Ascending the tree of the cross, He wrote the Gospel Jesus, to this disciple: As his own vicegerent. 5 As a virgin unaware of man And conscious of chastity: Solamen

Transcription: ATR-1

Hymnorum Solamen uiri prouidi Haberet dies seculi. 6 Accepit uirgo uirginem Corruptionis infeiam. Et par post Christu[m] 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 te[m]pore. 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 Ioanis euangelistæ præconia, vtpotè quòd de verbi dei coæternitate cu[m] patre ac diuinitate sublimiter intonuit, præter cæteros apostolos à domino dilectus est, euangelium 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 tame[n] 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)

Comfort for the hymns of a prudent man Would be the days of the age. 6 The virgin received the virgin Unharmed by corruption. And, after Christ, a son equal in birth, Most wholly undefiled, departed. 7 Holy John, best of all, Absolve our sins: That we may deserve, free, To serve the highest prince. 8 Grant, blessed Deity: Spare us, merciful Trinity. That with chaste body We may serve you at all times. Amen. This hymn seems to be in iambic dimeter, though it does not entirely observe its laws, since in the first three places it sometimes has a trochee, sometimes a pyrrhic, and in the second place it frequently admits a spondee, contrary to the rule of this meter. In it are explained the splendid proclamations of blessed John the Evangelist, namely that he most sublimely thundered concerning the co-eternity of the Word of God with the Father and its divinity, that he was loved by the Lord above the other apostles, that he wrote the Gospel at the request of the bishops of Asia, and that, reclining on the Lord’s breast at the supper, he absorbed what he had heard, and finally that 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 a trisyllable, and its first syllable is shortened according to the common and usual practice of grammarians, though this differs from the opinion of learned and approved authors. Indeed, these make the same word quadrisyllabic in verse, separating the i and o by diaeresis, and making one 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, with his chin and head gray.” Thus in the third line of the present hymn’s fourth verse, the name Jesus is placed as disyllabic, with its first syllable lengthened, as also in the other hymns whenever that name is introduced it is placed thus, according to the common and prevalent usage of grammarians; yet this is foreign to the judgment and opinion of approved authors, who make that name trisyllabic in verse, by diaeresis

Transcription: ATR-1

EXPO. 81 dixresim diuidentes i, ab e, & ex singulis vocalibus singulas conficientes syllabas, quarum primam corripiunt, secundam verò producunt. Mantuanus. Strenuus indigenas populos abigebat Iesus. 2 In secundo versu. Rogatus apud Ephesum. Quemadmodum refert venerabilis Beda in homilia illius euangelij. Dixit Iesus Petro, sequere me, quod legitur in solennitate sancti Ioannis euangelistæ: intra octauas natiuitatis domini. Cum beatus Ioannes ob insuperabilem euangelizandi constantiam esset à Domitiano Cæsare relegatus in Pathmos insulam, irrumpentes in ecclesiam hæretici quasi lupi in ouilia pastore destituta Marchion Cherinthus, Hebion & cæteri, diuinitatem Christi blasphemabant: oblatrantes ipsum, solum esse hominem, & ante Mariam non fuisse. Verùm occiso Domitiano, beatus Ioannes à pio principe Nerua revocat[ur] ab exilio, Ephesumque regressus, ab omnibus penè tunc Asiæ episcopis & multarum ecclesiarum legationibus rogatus est, vt de diuinitate Christi & coæternitate eius cum patre altius sermonem faceret, euangeliumque cõscriberet: quo confutarentur impietates & vesana hæreticoru[m] dogmata. Quod ille non se aliter facturum respondit, nisi indicto iciunio omnes simul dominum præcarentur, vt deo digna scribere posset. Et hoc pacto instructus reuelatione divina, atque spiritus sancti gratia illustratus: euangelium scribere exorsus est. In cuius initio, eructauit altissimum illud eloquium. In principio erat verbum, & verbu[m] erat apud deum: & deus erat verbum, hoc erat in principio apud deum. In quo & Christi filij dei asseruit deitate[m] simul & æternitatem: ipsiusq; à patre discretionem atque distinctionem. 4 In quarto versu. Vt suimet vicario. Potius hic dicendum fuisset, si permisisset carmen: vt suo ipsius vicario, aut quouis alio modo per pronomen suus. Nam sui primitium, passuam habet significationem, neque apté iungitur huic nomini vicarius. Aut seruata carminis ratione legi posset: vt proprio vicario. Ita & in fine quinti versus cum dicitur, haberet dies seculi, accusatius temporis obscurè admodum & durè adiūgitur verbo haberet, qui potius in ablatiuu[m] esset cõmutand[us]: hoc modo, haberet omni tépore, videlicet vitæ suæ in hoc mudo degedæ. 8 In hoc octauo versu. Famulemur o[mn]i tempore. f Nonnul-

Transcription: Translated (English)

EXPO. 81 dividing i from e , and from each of the vowels making separate syllables, of which they shorten the first and lengthen the second. Mantuanus. "The vigorous Jesus drove away the native peoples." 2 In the second verse. "Asked at Ephesus." As venerable Bede relates in the homily on that Gospel. "Jesus said to Peter, follow me," which is read in the solemnity of Saint John the Evangelist: within the octave of the Nativity of the Lord. Since blessed John, because of his unsurpassable constancy in preaching the Gospel, had been banished by Domitian Caesar to the island of Patmos, heretics breaking into the church like wolves into a flock without a shepherd—Marcion, Cerinthus, Hebion, and the rest—were blaspheming the divinity of Christ, barking that he was only a man and had not existed before Mary. But when Domitian had been killed, blessed John was recalled from exile by the pious prince Nerva, and upon returning to Ephesus, he was asked by almost all the bishops of Asia then present and by embassies from many churches to speak more deeply about the divinity of Christ and his co-eternity with the Father, and to write the Gospel, so that the impieties and insane doctrines of the heretics might be refuted. He replied that he would not do this otherwise, unless, after a fast had been proclaimed, they all together should pray to the Lord, so that he might be able to write what was worthy of God. And thus, instructed by divine revelation and illuminated by the grace of the Holy Spirit, he began to write the Gospel. At its beginning, he uttered that most sublime saying: "In the beginning was the Word, and the Word was with God, and God was the Word; this was in the beginning with God." In this he asserted both the deity and eternity of the Son of God, and also his distinction and separation from the Father. 4 In the fourth verse. "To his own vicar." It would rather have been better to say here, if the verse had allowed it: "to his own vicar," or in some other way by means of the pronoun suus . For sui , in its primary sense, has a passive meaning, and is not properly joined to this noun vicarius . Or, preserving the rule of the verse, it could be read: "to the proper vicar." And likewise, at the end of the fifth verse, where it says, "he would have the days of the age," the accusative of time is joined to the verb haberet in a very obscure and harsh way, where it ought rather to be changed into the ablative: in this manner, "he would have at all times," that is, for the whole time of his life spent in this world. 8 In this eighth verse. "Let us serve at all time[s]." f Nonnul-

Transcription: ATR-1

Hymnorum Nonnulli libri habent eo loco: seruiamus omni tempore, sed id carmini non congruit. Alij legunt. lætemur omni te pore, sed id præcedenti sententiæ non respondet. Idcirco posuimus reiecto vtroque dictorum verborum: illud ver bum famulemur, quod rectè & carmini & sententiæ coe nit. Ita in primi versus huius hymni secundo carmine, lo- co eius quod ferè omnes habent libri: corpus de matre in duens, transmutato solum verborum ordine, ita legedum disposuimus: de matre corpus indués, quòd hoc modo & lenior est prolatio: & recta carminis obseruatio. IN FESTO SANCTORVM innocentium. 1 Alucte flores mar- tyrum: Quos lucis ipso in li- mine Christi insecuror sustulit: Ceu turbo nascentes rosas. 2 Vos prima Christi ui- tima Grex immolatorum tener. Arã ante ipsam simplices Palma et coronis luditis. 3 Audit tyrannus anxius Adesse regum principem. Exclamat amens nuncio. Ferrum satelles arripe 4 Mas omnis infans oc- cidat: Scrutare nutricum sinus. Fra[n]nequa furti subtrahat Prolem uirilis indolis. 5 Transfigi tergo carni- fex Mucrone districto furens Effusa nuper corpora: Animasq[ue] rimatur nouas. 6 O barbarum specta- culum. Vix interemptor inuenit Locum minutis artubus: Quo plaga descendat pa- tens. 7 Quid profuit tātu nefast Inter coæui sanguinis Fluenta: solus integer Impune Christus tollitur. 8 Sit trinitati gloria: Virtus honor victoria. Quæ dat coronam testibus Per seculorum secula. Amen. Legem carminis iambici dimetri ad vnguem obseruat hic hymnus, suumq[ue]; nô obscure refert ac prodit artificem ob elegantiâ contextus & metri co[n]cinnitate: vtpotè Aure liu Prudentiu[m], qui inter cæteras suas odas hymnu[m] suauissi mum

Transcription: Translated (English)

Hymns Some books have in that place: serviamus omni tempore , but that does not fit the song. Others read lætemur omni tempore , but that does not correspond to the preceding sentence. Therefore we have placed, rejecting both of those readings, the word famulemur , which agrees rightly both with the song and with the sense. So also in the second line of the first verse of this hymn, in place of what almost all books have: corpus de matre induens , with only the order of the words changed, we have arranged it to be read thus: de matre corpus induens , because in this way the pronunciation is smoother, and the observance of the meter more correct. ON THE FEAST OF THE HOLY INNOCENTS. 1 Let the flowers of the martyrs rejoice: Whom Christ, unawares, carried off at the very threshold of light, like a whirlwind sweeping away budding roses. 2 You, the first victims of Christ, a tender flock of the slaughtered. Before his very altar, innocent ones, you play with palm and crowns. 3 The anxious tyrant hears that the prince of kings is near. Beside himself, he cries out at the news: “Soldier, seize the sword!” 4 “Let every male child be slain; search the folds of the nurses’ breasts. Let no fraud conceal offspring of manly stock.” 5 The butcher, raging with drawn blade, pierces their backs, the bodies lately poured out, and searches for new souls. 6 O barbarous spectacle. The slayer scarcely finds a place among the tiny limbs where the open wound may descend. 7 What profit was there in such a hateful massacre of the blood of coevals? Christ alone is taken whole, and escapes unpunished. 8 To the Trinity be glory: power, honor, victory. Who gives the crown to the witnesses throughout the ages of ages. Amen. This hymn closely observes the law of iambic dimeter, and clearly reveals and displays its craftsman by the elegance of its structure and the harmony of its meter: namely Aurelius Prudentius, who among his other odes this most delightful hymn

Transcription: ATR-1

EXPO. 83 mum co[m]posuit de epiphania domini: cuiusinitiu[m] est. Qui-cunque Christum quæritis: oculos in altum tollite, illic li- cebit visere: signum perennis gloriæ, ex quo præsens hym nus excerptus est, habetq[ue]; suos versus omnes sparsim illi insertos: non tamen eodem prorsus ordine quo hic sunt digesti. Depromuntur autem in eo præconia sanctoru[m] innocentium, quod beatorum Christi martyrum sunt primitiæ & velut prima efflorentia: à truculento Herode in cu- nis ipsis & primo vitæ exordio pro Christo cæsi. Vnde arguitur maior ipsius persecutoris crudelitas: quod in illos ferrum distrinxerit, quibus tenerior ætas parcédum suadet. 1 ANNOTATIONES. In primo versu. Quos lucis ipso in lumine. Non hic lumine legendum est, vt habent libri mendosi: sed limine quod primu[m] domus ingressum & quod Ianuæ subijcitur signat, vt sensus sit, q[uæ] Christi persecutor Herodes istos flores & primitias martyrum in ipso vitæ introitu sustulit: sicut turbo, vétusq[ue]; violent[ur] decutere solet & sustollere rosas primu[m] nascentes. Et melius in quarto versus huius carmine legitur nascêtes, quâ florentes: vt nonnulli habet libri. Na[m] significantior est & congruentior innocentiu[m] co[m]paratio ad nascêtes rosas quâ floretes, ad significandu[m] in vtrisque primu[m] subsistetia exordium. Prudentianus item codex hoc loco nascentes habet: no[n] florentes. 2 In secundo versu. Vos prima Christi victima. Plærique primu[m] huius versus carme habent. Quid crimen Herode iuuat, quod quidem etiam est Prudentianu[m]: sed non eo positum loco, vt sententiæ sequentis discrepantia ostedit. Et illud ab ipso Prudentio proxime præponitur primo carmini septimi versus præsentis hymni: cui sententiæ affinitate aptè respondet. Idcirco carmine illo dimisso, secundum posuimus integrum versum ex quatuor carminibus cognatæ sententiæ constantem: vt apud Prudentium sunt disposita. In eodem versu. Palma & coronis luditis. Palma arbor in manibus & corona capiti imposita: insignia sunt olim victoribus dari solita. Vnde & beatus Iohannes in sacra Apocalypsi vidit sanctos cælestis ciuitatis incolas: & coronis adornatos: & palmas gestates manibus. Quoni[n]a igitur sancti innocêtes, tyrani victores fuere, & mudo triu[m]phato cursum hui[us] vitæ co[m] summarunt: palma & coronis insigniti hic describuntur. f ij Appo-

Transcription: Translated (English)

EXPO. 83 The hymn which Prudentius composed on the Epiphany of the Lord; its opening is: “Whoever seek Christ, lift up your eyes on high; there it will be possible to behold the sign of everlasting glory,” from which the present hymn has been excerpted, and it has all its verses scattered among it, though not altogether in the same order as they are arranged here. In it are set forth the praises of the holy Innocents, because they are the first-fruits of the blessed martyrs of Christ, and as it were the first blossoms, slain for Christ by the cruel Herod in the very cradles and at the first beginning of life. Hence the greater cruelty of that persecutor is shown: that he drew the sword against those whom tender age ought to have protected. 1 NOTES. On the first verse. “Whom in the very light of light.” Here “light” is not to be read, as faulty books have it, but “threshold,” which signifies the first entrance into the house and is set under the door, so that the sense is that Herod, the persecutor of Christ, cut off these flowers and first-fruits of the martyrs at the very entrance of life: as a whirlwind and old violence are wont first to scatter and lift up roses newly springing forth. And in the fourth verse of this hymn it is better to read “nascentes,” “springing forth,” than “florentes,” “blooming,” as some books have it. For the comparison of the Innocents to roses springing forth is more significant and fitting than to roses in bloom, in order to signify in both the first beginning of existence. The Prudentian codex likewise has “nascentes” here, not “florentes.” 2 On the second verse. “You are the first victim of Christ.” Most have at the beginning of this verse: “What does the crime of Herod profit?” which is also found in Prudentius; but it is not placed there, as the difference of the following sentence shows. And that line is placed by Prudentius himself immediately before the first line of the seventh verse of the present hymn, to which it aptly corresponds by similarity of sense. Therefore, with that line omitted, we have placed here the second entire verse, consisting of four lines of related meaning, as they stand in Prudentius. In the same verse. “You sport with palm and crowns.” The palm, a tree in the hand, and the crown placed on the head are emblems formerly wont to be given to victors. Hence blessed John also, in the sacred Apocalypse, saw the saints, inhabitants of the heavenly city, adorned with crowns and bearing palms in their hands. Since, therefore, the holy Innocents were conquerors of the tyrant and, the world having been triumphed over, completed the course of this life, they are here described as marked with palm and crowns. f ij Appo-

Transcription: ATR-1

Hymnorum Appositè autem & accommodè, luditis hic dicit author, ad designandam infantilem eorum ætatem, quæ levibus ludis gaudet & occupatur. 3 In tertio versu. Exclamat amens nuncio. Ablatiuus ille à nuncium, ij, formatur, vel à nominatiuo nuncius, ij, vt significat rem quæ nunciatur. Vterque enim nominatiuus pro ea significatione in vsu est probatorum authorum. Nuncio igitur. 1. denunciatione Magorum, quod natus esset illis diebus rex Iudæoru[m]. 4 In quarto versu. Mas omnis infans occidat. Id verbum, media correpta proferri debet, nam & neutrum est & à cado deducitur, significatq[ue]; interire, perire, interfici: & vt sententia & carmen satis ostendunt. 5 In quinto versu. Transigit ergo carnifex. Hoc loco transigit legendum est à trans & figo: id est traijcit & penetrat, non aute[m] transigit (vt nonnulli codices inemendati habent) à trans & ago. Nam hoc verbum neque carmini neque sententiæ quadrat. Mucrone districto: gladio nudo, & vagina exempto. Nam mucro propriè cuspidem significat: & extremitatem teli, sæpius autem pro toto sumitur telo & ense. Effusa nuper corpora: recens in lucem ædita ac partu emissa. Animas nouas: dudum vitam sortitas. 6 In sexto versu. Minutis artubus: membris teneris & paruis innocentium. Plaga patens, vulnus latum & apertum. Tam parua (inquit) adhuc fuerunt puerorum corpora: vt vix interedis vulneribus inueniri potuerit in eis locus. 7 In septimo versu. Coæui sanguinis: cruoris sanctorum innocentium Christo coætanei. Nam ætate pares erant Christus & sancti innocentes, & inter inundationes ac p[er]fluua sacri illorum sanguinis: solus Christus liber eualit. Nam angelico monitu submotus est in Aegyptum. Mat. 2: 1 IN EPIPHANIA DOMINI. Hostis Herodes impiè: Christum uenire quid times? Nencripit mortalia. Qui regnæ dat cælestia. 2 it magi quæ uiderant: Stellam sequentes præuiâ. Lumen requirunt lumine: Deum fatentur munere. 3 Lannacra puri gurgitis Cælestis agnus attigit. Peccata quæ non detulit: Nos abluendo, sustulit. No

Transcription: Translated (English)

Hymns But aptly and suitably, the author says here, “you play,” to designate their infant age, which delights in and is occupied with light games. 3 In the third verse. “The messenger cries out, bewildered.” That ablative from nuncium, ij, is formed, or from the nominative nuncius, ij, as it signifies the thing that is announced. For both nominatives are in use among approved authors for that meaning. Therefore, with “nuncio,” 1. by the announcement of the Magi, that there had been born to them in those days a king of the Jews. 4 In the fourth verse. “Let every male infant be killed.” That verb, with the middle syllable shortened, should be pronounced; for it is also neuter and derived from cado, and signifies to perish, to die, to be slain: and as both the sense and the poem sufficiently show. 5 In the fifth verse. “Then the executioner thrusts through.” In this place transigit should be read, from trans and figo: that is, it pierces through and penetrates, not however transigit (as some uncorrected copies have it) from trans and ago. For this verb fits neither the verse nor the meaning. “With bare blade”: with the sword naked and drawn from the scabbard. For mucro properly signifies the point and the extremity of a weapon, but more often it is taken for the whole spear and sword. “Recently poured out bodies”: newly brought into the light and sent forth by birth. “New souls”: long before having obtained life. 6 In the sixth verse. “With tiny limbs”: with the tender and small members of the innocents. “A gaping wound”: a broad and open wound. “So small” (he says) were the boys’ bodies still, that in them scarcely even a place could be found for wounds inflicted by the executioners. 7 In the seventh verse. “Of coeval blood”: of the blood of the holy innocents, contemporaries of Christ. For Christ and the holy innocents were equal in age, and amid the floods and streams of their sacred blood, Christ alone rose forth unharmed. For by angelic warning he was removed into Egypt. Matthew 2: 1 ON THE EPIPHANY OF THE LORD. Herod the enemy, impiously: Why do you fear Christ coming? He does not seize mortal things, He who gives heavenly things to rule. 2 The Magi followed what they had seen: A star leading the way. They seek light by light: They confess God by a gift. 3 The lamb of the pure fountain Has touched the heavenly stream. The sins he did not bear: By washing us, he took away. No

Transcription: ATR-1

E X P O. 85 4 Nouum genus potentiæ: Aquæ rubescunt hydriæ. Vinumq; iussa fundere Mutauit unda originem. 5 Gloria tibi domine: Qui apparuisti hodie. Cum patre et sancto spu[m]. In sempiterna secula. Amen. Hic hymnus carminis iambici dimetri legibus aptè c[uius] stringitur: præter id quod in primi versus primo carmine trochæus primo ponitur loco, & spondeussecundo, quod vix in hoc metri genere admittitur. Est enim prima syllaba nominis Herodes: longa, vt apud Mantu. Iam ferus Herodes fato sublatus: ad vndam raptus erat stygiam, eterna cruciandus erynne. Author eius, Sedulius: qui præsentem hymnum continuo contextu annectit hymno natiuitatis dominicæ, A solis ortus cardine. prius exposito, & postremo eius versui inchoato ab elemento G. immediatè subnectit primum huius hymni versum, incipientem ab, H, sequiturque in cæteris versibus semper ordinem literarum alphabeti: cuique eorum primam præfigens pro sua serie literam capitalem. Vnde & versum habet propriu[m] respondentem literæ k. continuò sequentem huius hymni secundum versum, & alterum item proprium respondentem literæ. M, & ab ea, inchoatum: qui proximè sequitur tertiu[m] huius hymni versum. Sed quoniam neuer dictorum versuum mysteria epiphaniæ domini complectitur (prior enim de sanctis innocentibus mentionem facit: quem tamé interdum huic hymno adiectum vidisse me, memini, posterior verò de Christi miraculis disserit) vsus ecclesiasticus illos duos versus in huius diei hymno consultò prætermisit. Illos autem ambos versus, quinimmò & totu[m] ipsum hymnum: ab vngue (vt aiunt) ad calcem vsque per literas alphabeti in capite versuum, ab A, vsque ad Z, deductum, in calce expositionis huius hymni ponemus: quoniam dignissimus est, & mysteriorum Christi refertis sinus. Declarantur autem in hoc hymno tria hodiernæ diei sacramenta, stellæ apparitio, Christi baptizatio, & aquæ in vinum conuersio. IANNOTATIONES. In primo versu. Christum venire quid times. Non hic legendum est venisse: vt facerent, qui temporis rationem accuratius obseruarent. f iii Nam

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E X P O. 85 4 A new kind of power: The water-jars grow red. And the water, ordered to pour wine, Changed its original nature. 5 Glory be to thee, O Lord: Who hast appeared today. With the Father and the Holy Spirit. Unto everlasting ages. Amen. This hymn is aptly bound by the laws of iambic dimeter verse, except for the fact that in the first verse the trochee is placed in the first foot and the spondee in the second, which is scarcely admitted in this metrical kind. For the first syllable of the name Herodes is long, as in Mantuan: “Now fierce Herod, cast down by fate, had been snatched to the Stygian wave, to be tormented forever by the Erinys.” Its author is Sedulius, who joins the present hymn in a continuous context to the hymn of the Lord’s Nativity, “A solis ortus cardine.” Having first set this out, and at the last verse of it, begun from the element G, he immediately appends the first verse of this hymn, beginning with H, and in the remaining verses follows always the order of the letters of the alphabet, prefacing each of them with the capital letter according to its sequence. Hence he also has a proper verse corresponding to the letter K, following continuously after the second verse of this hymn, and another proper one corresponding to the letter M, begun from it, which follows closely the third verse of this hymn. But since neither of those verses embraces the mysteries of the Epiphany of the Lord (for the former indeed mentions the Holy Innocents, which I remember having seen sometimes attached to this hymn; while the latter speaks of the miracles of Christ), ecclesiastical usage has purposely omitted those two verses from the hymn for this day. Yet we shall place both those verses, indeed the whole hymn itself, from top to bottom, as they say, with the letters of the alphabet at the heads of the verses, from A to Z, at the end of this exposition of the hymn, since it is most worthy, and its bosom is full of the mysteries of Christ. Now three sacraments of this day are declared in this hymn: the appearance of the star, the baptism of Christ, and the turning of water into wine. I. Notes. In the first verse. “Why dost thou fear Christ coming?” It should not be read here as venisse, “to have come,” as those would do who observed the matter of tense more carefully. f iii For

Transcription: ATR-1

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 fortilegijsq[ue] dediti, 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: philosphos. Latini: sapientes. Gaili: 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, perpeiravit: 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 a spondee would be placed in the second position: but the rule of this song forbids that. He takes away, carries off, removes. It is not for you, he says, O Herod, to fear Christ’s coming for any just cause. For he has 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. “The Magi were going.” The Magi are not called here those who are sorcerers and devoted to magical vanities and enchantments, but those who are endowed with wisdom and devoted to the study of good learning. For a magus, as Calepinus says, is a Persian word by which among them a wise man is meant. 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. “In the light of the brightness of the star appearing to the Magi.” 3 In the third verse. “The washings of the pure stream.” “Lauacrum” is derived from “lauando,” and signifies a bath or baptistery, where someone may conveniently be washed. It should, however, be written without aspiration in the third syllable, and pronounced with the middle syllable long, like aratrum, simulacrum, ambulacrum. “He brought forth”: he committed, he perpetrated; for Christ admitted no sins to be washed away by baptism, but washed away our very own sins by that cleansing. 4 In the fourth verse. “The waters redden the jars”: Hydria is a water vessel, suited for holding water, from which it also takes its name; for hydor in Greek means 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 ordered 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; for previously by nature it was water, afterward, however, by divine power and above nature, it was changed into wine. 5 In the fifth verse. “Who hast appeared today.” This fifth verse is an addition to conclude the hymn and to give thanks to God for this celebrated benefit, namely the appearing of the Son of God in the flesh, shown to the Magi by the leading star; whence also in Greek this day is called the Epiphany of the Lord, that is, super-appearance or manifestation, as Jerome says. “The day of the Epiphanies,” in the Greek language it is so called. What we say among ourselves by apparition or showing: Greek-

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EXPO. 87 Greci epiphania vocant, hoc aute ideo: quia dominus no- ster hodie saluator apparuit in tenebris. Neque id solum < Matth. 3> quando per stellâ Magis est declarat[ur], verumetia 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 nuptiis 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[ur] 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 incarnatioe vs. q; ad ascentione, eius opera co[m]plectens. 1 A solis ortus cardine paruóque lacte past[ur] est ad vsque terræ limitem per quem nec ales esurit. Christu canam pricipé: 7 Gaudet choræ cælestium: 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: quæ viderant secreta quæ no[n] nouerat. stella 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 defiens pignora. 5 Enixa est puerpera quorum tyrannus milia quæ Gabriel prædixerat. christo sacrauit victima. quæ matris aluo gestiens 11 Lauacra puri gurgitis clausus Ioanes senserat. cælestis agnus attigit. 6 Foeno iacere pertulit: peccata quæ non detulit. præsepe non abhorruit. nos abluendo: sustulit. f iiiij Mi-

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EXPO. 87 The Greeks call it Epiphania, that is, “manifestation,” because today our Lord the Savior appeared in the darkness. Nor was this shown only when he was made known by the star to the Magi; but also when he was baptized in the Jordan by John: his manifestation was made by the Father’s voice and the Holy Spirit in the form of a dove. And when at the wedding he changed water into wine: his divinity was displayed, and, as the evangelist says, he manifested his glory. These last two mysteries indeed are said to have been accomplished on the same day as that on which he was adored by the three kings, though in different years and after a long interval of time. Moreover, this final verse is not Sedulius’: it was added by the Church according to custom, and in the second poem it departs somewhat from the proper rule of this meter, as is easily seen by anyone who examines it. But now let us present the whole hymn of Sedulius, as we promised. SEDULII PRAESBYTERI hymn on Christ, succinctly embracing his works from the Incarnation to the Ascension. 1 From the quarter where the sun rises, and fed with a little milk, even to the boundary of the earth, through whom no bird hungers. I shall sing of Christ, the prince: born of the Virgin Mary. 2 The blessed author of the ages is plainly made known to the shepherds; he takes on a servant’s body: the Creator of all is a shepherd. so that by flesh he might free flesh, he who gave heavenly kingdoms. 3 He does not snatch mortal flesh from the womb of a chaste mother: heavenly grace enters. the womb of a maiden bears a son, not having known a man, conceived by the word. 4 The house of the modest heart seeks the light by light: suddenly it becomes the temple of God. the virgin, knowing no man, conceived a son by the word. 5 The childbearing woman gave birth to the one whom Gabriel had foretold. What the tyrant condemned to death by the thousands, the child exulting in her mother’s womb consecrated as a sacrifice to Christ. 6 He consented to lie in hay: he who bore no sins. He did not shrink from the manger. In cleansing us, he took them away. 7 The company of the heavenly ones rejoices: and angels sing to God, 8 Impious Herod, enemy: why do you fear Christ coming, who came so that he might not destroy those he created? 9 The Magi went on, what they had seen they sought by following the star that led the way. 10 The crowd of mothers resounds with lamentation: the pledges crushed in death. 11 In the washing of the pure stream John, shut away, perceived him: the heavenly Lamb touched the waters.

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Hymnorum 12 Miraculis dedit fidem: habere se deum patrem infirma sanas corpora: resuscitans cadauera. 13 Nouum genus potetiæ: aquæ rubescut hydriæ. vinumque iussa fundere mutauit vnda originé. 14 Orat salutem seruulo flexus genu Centurio. credetis ardor plurimæ extinxit ignes febrium. 15 Petræ p[er] vndas ambulat: Christi leuatæ dextera. natura quâ negauerat: sides parauit semitam. 16 Quarta die iâ foetidus: vitam recepit Lazarus. cunctisque liber vinculis factus superstes est sibi. 17 Riuos cruoris horridi contacta vestis obruit. fletu rigante supplicis arent fluêta sanguinis. 18 Solutus omni corpore iussus repentè surgere: suis vicissim gressibus æger vehebat lectulu[m]. 19 Tuc ille Iudas carnifex ausus magistru[m] tradere pacem ferebat osculo quam no[n] habebat pect. 20 Verax datur fallacibus: pium flagellat impius. cruciq[ue] fixus innocens: coiungitur latronibus. 21 Xeromyrrham post sab. quedâ vehebat corpori quas allocutus angelus viuú sepulchro no[n] regi. 22 Ymnis venite dulcibus Omnes canam subditu[m] Christi triu[m]pho tartaru[m] Qui nos redemit vêdit[ur] 23 Zelum draconis inuidi & os leonis pessimi calcauit vnicus dei, seseq[ue] cælis reddidit. In hoc hymno decimus versus incipiens à litera K, no[n] men habet caterua ita scriptum: vt seruetur consequentia literarum capitalium. Dictiones enim latinæ nunqua[m] habet literam illam in fronte. Ita in 22. versu eadem ratione prætermissa est aspiratio in dictione hymnis: vt ille versus ab y inchoaretur. DE EPIPHANIA DOMINI: alius hymnus. 1 Quem non præualent propria magnitudine 2 Cæli, terræ atque maria amphisepire: 3 De uirgineo natus utero ponitur in præsepio. 4 Vt propheticus sermo nunciat: stant simul bos & asinus. 5 Sed oritur stella lucida: præbitura domino obsequia. Quam

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Hymns 12 He gave faith by miracles: he said that he had God the Father, healing weak bodies: raising the dead. 13 A new kind of power: the water reddens in the jars, and, commanded to pour wine, the wave changed its original nature. 14 The centurion, bent on his knees, asks for salvation for his servant. You will believe: burning heat extinguished the fires of fevers. 15 Christ’s right hand lifts the stone through the waters: nature, which had denied it, prepared a path for faith. 16 On the fourth day, now foul with decay, Lazarus received life. Freed from all bonds, he became a survivor of himself. 17 The touched garment overwhelmed the streams of foul blood. With the supplicant’s tears flowing, the channels of blood dry up. 18 Loosened in every limb, commanded suddenly to rise, the sick man carried his little bed in turn by his own steps. 19 Then Judas, that executioner, dared to betray his master; with a kiss he brought peace that he did not have in his heart. 20 The truthful one is handed over to the deceitful: the impious man scourges the pious one. The innocent, fixed to the cross, is joined to criminals. 21 After the Sabbath he carried the myrrh to the body, whom the angel, having spoken, found alive in the sepulcher, not dead. 22 Come, with sweet hymns, all of you, I will sing of the one subjected to Christ’s triumph over tartarus, who redeemed us, though he was sold. 23 The only Son of God trampled the jealous dragon’s rage and the evil lion’s jaws, and gave himself back to the heavens. In this hymn, the tenth verse, beginning with the letter K, does not have a title; the crowd wrote it thus: so that the sequence of capital letters might be preserved. For Latin words never have that letter at the beginning. Likewise in verse 22 the aspiration was omitted for the same reason in the word hymnis: so that that verse might begin with y. ON THE EPIPHANY OF THE LORD: another hymn. 1 Whom their own greatness cannot surpass 2 The heavens, the earth, and the seas to encompass: 3 Born from a virgin womb, he is laid in a manger. 4 As the prophetic word proclaims: the ox and the ass stand together. 5 But a bright star rises, to render service to the Lord. Which

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EXPO. 89 6 Quam Balaam ex Iudaica orituram dixerat psapia. 7 Hæc Magorum oculos fulguranti lumine perstrinxit prouidos. 8 Atq[ue] ipsos præuia Christi ad cunabula perduxit inclyta. 9 Offerentes regi aurum, thus & myrrham munera. 10 Ipsa sed tamen mysticis non caret munera figuris. 11 Aurum ut regi: thus ut deo & magno offerum sa- 12 Atque myrrham in sepulturam. (cerdoti: Speciem hymni præfert hoc diuinæ laudis canticum: nullo tamen carminum genere (quod norim) continetur, neque certam obseruat in versibus suis quantitate syllabaru[m], neque certum earum numerum quo determinetur. Idcirco prose magis quam hymno assimilatur hic cætextus: Quoniam tamen inter hymnos ipsum annotatum offendiceum hoc loco cæteris etiam hymnis inserui. Verum vt propinquiorem habeat hymni imaginem & formam: seruata eadem sententia ipsum in carmen hexametrum & p[er]e 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 That which Balaam had said would arise from Judaic prophecy. 7 This struck the eyes of the Magi with a dazzling light, foreseeing. 8 And led them, guided ahead, to the renowned cradle of Christ. 9 Offering to the king gifts of gold, frankincense, and myrrh. 10 Yet the gifts themselves are not without mystical figures. 11 Gold, as for a king; frankincense, as for God and the great offering of the priest; 12 And myrrh for burial. This hymn-like form carries the appearance of a hymn of divine praise: however, in no kind of verse that I know is it contained, nor does it observe in its lines a fixed quantity of syllables, nor a certain number by which it may be determined. For this reason this text is more akin to prose than to a hymn: Yet since I encountered this piece noted among hymns, I have inserted it here among the other hymns as well. But so that it may have a closer image and form of a hymn: preserving the same sense, I have compressed it into hexameter and pentameter verse, in this manner. 1 Whom earth cannot contain, nor the palace of the lofty heaven: 2 Nor can the sea with its spread-out mass hold him. 3 Born from the sacred virgin, he entered the manger: 4 To whom companions were given, the ass and the ox. 5 Balaam sang that one would come from the stock of Judah. 6 A fiery star shines with heavenly beauty. 7 And with ruddy brightness it flooded the Magi; and, rising, 8 It led them ahead to the child’s cradle. 9 These brought to the supreme king three precious 10 Gifts: which signify mystical meanings for us. 11 Royal majesty is indicated by gold, God and priest 12 By frankincense, but in myrrh is signified man. Again, I arranged the same sense in Sapphic meter (because it is more frequent in ecclesiastical hymns and more pleasant than the others) in this manner. 1 The earth, which within its own extent can hold you, O mother, contains the wombs. 2 The newborn entered the august bedchamber: him the sacred never vio- & with the ox and the ass joined yokes, cradles, cries

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Hymnorum vagit abiecto stabulo repo rector olympi. 3 Igne spectandam rutila te stellam stirpe de Iuda cecint futuram præsciuius vates Balaia: quod isto tempore factum est. 4 Solis hæc veri manifestat ortum stella mirando renitens decore. gloriam narrant domini corusco sidere cæli. 5 Cuius exciti radio, sed intus luce perfusi meliore reges, offerunt Christo puero sacrata munera læti. 6 His sacramentum collatur triforme thure monstratur deitas: & auro regium sceptrum. sed odo- ra signat myrrha sepulchrum. Explicatur autem in hymno præsenti soluta oratione composito: Christi secundum carne natiuitas, & stelle tribus regibus facta apparitio, cuius ductu venerunt ad incunabula Christi: & cum muneribus mysticis ipsum adoraverunt. ANNOTATIONIS. In secundo versu. Atque Maria amphisepire. Dictio illa ex greco componitur amphi, quod circum significat: & latino verbo sepire, quod est circundare. Ita amphisepire: idem signat quod circum sepire. Satius tamen fuisset: hoc loco dictionem hanc omnino latinam ponere, nam vix probatur ab authoribus copositio græcæ vocis cum latina in eadem dictione: & admodurara est. Porrò huius loci sensus est, quòd Christus deus quem cælum terra & mare non possunt suis finibus & limitibus comprehendere, propter ipsius immésitatem & infinitatem: ipse natus de virgine reclinatus est in præsepio. <Esaiæ.1.> In quarto versu. Vt propheticus sermo nunciat. Esaias capite primo. Cognouit bos possessorem suum & asinus præsepe domini sui. Et Abacuc propheta. Domine <Abacuc.3.> audiui auditu tuum & timui, consideraui opera tua & expaui in medio duorum animalium. 6 In sexto versu. Quam Balaam ex Iudaica. Siquidem <Num.24.> in libro Numeri dixisse legitur. Orietur stella ex Iacob, & co[n]surget virga de Israel: & percuttet duces Moab. Quæ quidem prophetia est ipsius Balaam, de futuro nostri

Transcription: Translated (English)

The ruler of Olympus cries in a lowly stable. 3 The star, shining with fiery brilliance, is to be seen by you, you whom the prophet Balaam foretold would come forth from the tribe of Judah; and this has now been accomplished. 4 This star, gleaming with wondrous beauty, reveals the rising of the true sun. The glory of the Lord is proclaimed by the bright star of heaven. 5 Stirred by its beam, yet within bathed in a better light, the kings offer joyful sacred gifts to the Christ child. 6 In these gifts a threefold mystery is conveyed: incense signifies deity; and gold, the royal scepter. But fragrant myrrh marks the tomb. In the present hymn, the following is explained in prose: the birth of Christ according to the flesh, and the appearance of the star to the three kings, by whose guidance they came to the cradle of Christ, and with mystical gifts adored him. ANNOTATION. In the second verse. “And Mary amphisepire.” That word is composed from the Greek amphi, which means “around,” and the Latin verb sepire, which is “to enclose.” Thus amphisepire means the same as “to surround.” Yet it would have been better here to use a wholly Latin word, for the combination of a Greek word with a Latin one in the same expression is scarcely approved by authors, and is rather unusual. Moreover, the sense of this passage is that Christ God, whom heaven, earth, and sea cannot contain within their bounds and limits because of his immensity and infinity, was nevertheless born of a virgin and laid in a manger. <Isaiah 1.> In the fourth verse. As the prophetic saying proclaims. Isaiah, chapter one: “The ox knows his owner, and the donkey his master’s manger.” And the prophet Habakkuk: “Lord, I have heard your report and was afraid; I considered your works and was amazed in the midst of the two animals.” <Habakkuk 3.> 6 In the sixth verse. As Balaam from the Jewish Scriptures. For in the Book of Numbers it is read that he said: “A star shall rise out of Jacob, and a scepter shall arise from Israel, and shall strike the leaders of Moab.” <Num. 24.> This prophecy is indeed that of Balaam, concerning the future of our

Transcription: ATR-1

EXO. 91 stri sauluatoris ortu secu[n]du[m] carnem ex stirpe Iacob. Prosapia: progenie, stirpe. Dicitur enim prosapia: multorum adinuicem succedentium generis longitudo, siue series in longum deducta. 7 In septimo versu. Præstrinxit prouidos. Non hic perstrinxit legendum est, vt habent libri incastigati: sed < Luc. 2. Matth. 2> perstrinxit. Nempe perstringere: est breuiter & summatum aliqua dicere aut scribere. Præstringere verò est obtenebrare nimio fulgore, siue obtundere: vt cu[m] oculi nimia luce offundu[n]tur aut aures nimio sonitu reddu[n]tur atonitæ. Lactantius: Horum pulchritudo ac nitor præstringit oculos. Et hæc significatio: huic loco est conueniens. 9 In nono versu. Offerentes regi aurum. Regi: Christo, qui est rex regum & dominus dominorum, quæ etiam coram Herode professi sunt esse regem Iudæorum. 10 In decimo versu. Mysticis non carent munera figuris Mysticis figuris: spiritualibus significationibus, secretisque & occultis repræsentationibus. Dicitur enim mysticum: quod secretum est, & corporali forma aliquid spirituale signat: quemadmodum tria piorum regum dona. IN EPIPHANIA DOMINI: ad completorium. Nuncium uobis fero de supernis: Natus est Christus dominator orbis In Bethleem Iudæ. sic enim propheta Dixerat antè. 2 Hunc canit lætus chorus angelorum: Stella declarat, ueniunt coi Principes, digno celebrare cultu Mystica dona. 3 Thus deo, myrrham trocletem humando: Bracteas regi chryseas decenti (Dum colunt unum) meminere trino Tres dare terna. 4 Gloriam trinæ monadi canamus: Cum deo, diuæ genitæq[ue] proli. Flamini

Transcription: Translated (English)

EXO. 91 the birth of the Savior according to the flesh from the stock of Jacob. Prosapia: progeny, stock. For prosapia is said to be: the length of a family line of many successive generations, or a series drawn out into a long succession. 7 In the seventh verse. He dazzled the prudent. Here perstrinxit should not be read, as the uncorrected books have it: but < Luc. 2. Matth. 2> perstrinxit. For perstringere means briefly and summarily to say or write something. But præstringere is to darken by excessive brightness, or to dazzle: as when the eyes are overwhelmed by too much light, or the ears are made stunned by too much sound. Lactantius: Their beauty and brilliance dazzle the eyes. And this meaning is appropriate to this passage. 9 In the ninth verse. Offering gold to the king. To the king: to Christ, who is king of kings and lord of lords, which they also professed before Herod, that he was king of the Jews. 10 In the tenth verse. The gifts are not lacking in mystical figures. Mystical figures: spiritual meanings, and secret and hidden representations. For mystical is said of that which is secret, and under a bodily form signifies something spiritual: just as the three gifts of the devout kings. IN THE EPIPHANY OF THE LORD: at compline. I bring you a message from on high: Christ, ruler of the world, has been born in Bethlehem of Judea. For so the prophet had said before. 2 Him the joyful choir of angels sings: the star declares it, the nations come, the princes, to celebrate with worthy honor the mystical gifts. 3 Incense for God, myrrh for the mortal one: golden plates for the king fittingly (while they worship one) they remembered to give three gifts to the Three-in-One. 4 Let us sing the glory of the triune Monad: with God, and the begotten divine offspring. To the Spirit

Transcription: ATR-1

Hymnorum Flamini necnon ab vtroque fuso: Corde fideli. Amen. Carminis sapphici & adonici modulationem rectè 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 eo manifestatio & declaratio natiuitatis dominicæ: primu[m] facta pastoribus ab angelo, illis custodi[n]tibus 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 incu[n]nabula 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)

Hymnorum Flamini necnon ab utroque fuso: Corde fideli. Amen. This hymn rightly preserves the pattern of the sapphic and adonic meter; except that in the third foot of the first verse, instead of a dactyl, there is placed in the third position an antibacchius, consisting of two long syllables and a third short one, since the adverb sic is always lengthened; and in the first foot of the third verse, after the final m, a vowel is placed without synalepha or collision. And when the m at the end of a word is short, there a pyrrhic is put in the place of a trochee, against the rule and form of the sapphic meter. In it is described the manifestation and proclamation of the Lord’s nativity: first made to the shepherds by an angel, while they kept watch over their flock by night, with heavenly light appearing. It was also made more fully known by the new bright star, which led them from the east to the cradle of the newly born child. Falling down before him, they worshiped him and offered him three mystical gifts, as the evangelical reading relates more fully. IANNOTATIONES. In the first verse. “I bring you news.” These words are to be understood as those of the angel to the shepherds, announcing to them the birth of Christ on earth and saying: “Behold, I bring you good tidings of great joy, which shall be to all people: for unto you is born this day 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 inquired of them where Christ should be born; who produced that oracle of Micah as testimony. “And thou, Bethlehem, land of Judah, art by no means least among the princes of Judah. For out of thee shall come a ruler who shall govern my people Israel.” Moreover, in the third foot of this verse, synæresis must be made, and the joining together of two syllables into one, because of the collision of the preceding vowel in this word Bethlehem, which, though it is trisyllabic and ought thus to be written and pronounced, with two e’s, nevertheless in scanning verse must be taken as disyllabic; just as in the words cui and huic this often happens by usage; and likewise in the word deinde, as in Virgil in this line: “Begin, Dametas; you next follow.”

Transcription: ATR-1

EXO. quere Menalca. 2 In secundo versu. Hunc canit lætus chorus angelorum. Canit: laudat & cælesti cantu prædicat, atque concelebrat: cum subito facta est cum angelo multitudo militiæ cælestis: laudantium deum atque dicentium. Gloria in altissimis deo: & in terra pax hominibus bonæ voluntatis. Eo i autem principes: dicuntur reges orientales. <L> Nam vt dicit Matthæus Magi ab oriente venerunt Hierosolymam. Si quidem eous, a,um, idem est quod orientalis, aliquidve ad orientem pertinens: & primu[m] syllabam habet indifferentem apud authores probatos. <M> In hoc autem loco: secundu[m] carminis exigentiam habet primam breuem. Cæterum in tertio carmine huius secundi versus dicendum est: digno celebrare cultu mystica dona: vt celebrare cum accusatiuo & ablatiuo (quemadmodum sua fert natura) ponatur. Quare qui dignu[m] celebrare cultum dicu[n]t, aut dignum celebrare cultu: perperam id carmen proferunt, neque rectam ex eo possunt colligere sententiam. 3 In tertio versu. Thus deo: myrrham troclete humando. Omnes illi datiui & accusatiui in hoc versu posui: ordinantur cum verbo dare, ad quanque earum sententiarum repetedo vt hic habeatur sensus. Principes ei meminere dare thus deo: quia in thure (quo fit deo sacrificium) signabant eius diuinitatem: meminerunt etiam dare myrrham trocletem, id est rotundu[m], ipsi Christo humando: id est sepeliendo: quia per myrrham signabant eius sepulturam: & quòd mortalis esset homo, myrrhaque (cum tumularetur) condiendus. Insuper memineru[n]t dare bracteas chryseas, id est laminas aureas siue aurum ipsi Christo, regi decenti: quoniam per aurum quod obtulerunt: signabant in Christo regiam maiestatem: solet enim regibus aurum pendi in tributu[m]. Et ita dum illi principes ei colunt & venerantur vnum Christu[m] secundum numerus & rem, ipsi tamen tres heroes (nam totidem esse leguntur Magi: qui Christum stella duce inuentum adorarunt) meminerunt dare terna munera aurum, thus & myrrham: ipsi Christo trino, secundum rationem: id est habenti triplicem sortem atque conditionem, scilicet regi, deo & homini mortali. At quoniam versus iste: scaber admodu[m] est & obscurus, vt ordine gramma[n]ticali fere opus fuerit ad aperi[n]edam sententiam: nonnulla vocabula difficiliora

Transcription: Translated (English)

EXO. which Menalcas. 2 In the second verse. This the glad choir of angels sings. It sings: it praises and proclaims with heavenly song, and celebrates together: when suddenly with the angel there was made a multitude of the heavenly host: praising God and saying, Glory to God in the highest: and on earth peace to men of good will. But the chiefs there: are called the eastern kings. <L> For, as Matthew says, the Magi came from the east to Jerusalem. Indeed eous, -a, -um, is the same as oriental, or something pertaining to the east: and it has an indifferent first syllable among approved authors. <M> But in this place, according to the exigency of the verse, it has the first syllable short. Moreover, in the third line of this second verse it must be said: “to celebrate the mystical gifts with worthy worship,” so that celebrare may be used with the accusative and ablative, as its nature requires. Therefore those who say dignum celebrare cultum, or dignum celebrare cultu, utter that line incorrectly, and from it they cannot draw the right sense. 3 In the third verse. “Thus to God: myrrh to the body for burial.” I have placed all those datives and accusatives in this verse in order, together with the verb dare, so that the sense may be repeated according to each of them, as here: the chiefs remembered to give frankincense to God; because in frankincense, by which sacrifice is made to God, they signified his divinity. They also remembered to give myrrh, that is, round myrrh, to Christ for burial, that is, for interment; because by myrrh they signified his burial, and that he was a mortal man and must be embalmed with myrrh when he was laid in the tomb. Moreover, they remembered to give bracteae chryseae, that is, golden plates or gold itself, to Christ, the fitting king; because by the gold which they offered they signified the royal majesty in Christ, for gold is customarily paid to kings as tribute. And thus while those chiefs worship and venerate one Christ according to number and reality, they nevertheless, as three heroes—for so many Magi are read to have been, who adored Christ found by the guidance of the star—remembered to give three gifts, gold, frankincense, and myrrh, to Christ who is threefold according to reason; that is, having a threefold rank and condition, namely king, god, and mortal man. But since this verse is very rough and obscure, so that the grammatical order has almost been needed to make the sense clear, some more difficult words

Transcription: ATR-1

Hymnorum siciliora cognitu, inibi posita sunt paucis aperienda. Quorum primum est: trocletem. Id nomen accusatiuus est singularis & adiectiuus, ad substantium myrrham ordinatus: veniens (quantum coniectare possum & percipere) à nominatuo trocles, etis, sicut teres facit genituum terretis, & hebes hebetis, penultima genitiui corrupta. Significat autem id nomen: idem quod rotundus: na[m] formatur (vt similltudo vocis facit coniecturam) à nomine primitiuo troclea: quod instrumetu[m] est in orbiculis (vt ait Calepinus) ad subleuada & deprimenda onera: vel rotula ex ligno vel ære: quibus aquas haurire solemus fu ne ductario vel hydria. Et quoniam huiusmodi instrumetum quo saxa, aquæ, ligna, marmora, & similia id genus sursum ducuntur: rotundu[m] est & volubile, hinc trocles dicitur, quod rotudum est. Quare autem myrrham speciem aromaticam apprimè notam vocet hic trocletem & illo denominet epitheto: non satis mihi (vt verum fatear) costat: proinde id aliis perquirendu[m] relinquo. Secundo loco bracteas elucidandum vocabulum est: quod accusatiuus est pluralis à nomine bractea, æ, significat autem bractea laminam auri, argenti, alteriusve metalli tenuem, & sua sponte plicabilem, quæ crepitat: vnde à resonado nomen accepit. Virgilius. Ilice sic leui crepitabat bractea vento. Inde bracteola diminutiuum. Tertio denique loco, chryseas adiectiuum: à chrysos primitiuo proniscitur, quod aurum significat. Inde chrysolithus: lapis aureo colore refulgens, & chrysostomus, os aureu[m], & chrysopassus: lapis aureis guttis aspersus, ita & chrysæus, a, um hinc formatu[m] est: sicut ab auro deducitur aureus. Bracteas ergo chryseas intricato & inuoluto loquedi genere dixit author, quod apertius dicere possumus aurea munera, aut frustra auri. 4 In quarto versu. Flamini necnon ab vtroque fuso. Ita legendum est tertium postremi versus carmen, & non eo modo: flamini sacro ab vtroque fuso, vt nonnulli habent libri, ne vocalis continuo vocalem in diuersis dictionib[us] sequatur. Datum autem carmen tertiam in supersancta trinitate exprimit personam, scilicet spiritum sanctum, à patre & filio incomprehensibiliter procedente, qui in hymnis sæpe flamen, id est spiramen appellatur, deduciturque id

Transcription: Translated (English)

Among the words of the hymns, those that are more difficult to understand are set out here for brief explanation. The first is: trocletem . This noun is accusative singular and an adjective, governed by the noun myrrham ; it comes, as far as I can conjecture and understand, from the nominative trocles, -etis , just as teres forms the genitive teretis , and hebes , hebetis , with the penultimate of the genitive corrupted. This noun means the same as “round”; for it is formed, as the resemblance of the sound suggests, from the primitive noun troclea , which is a device of pulleys (as Calepinus says) for raising and lowering loads; or a little wheel of wood or bronze, by which we are accustomed to draw water with a rope or a water-jar. And since this kind of device, by which stones, water, wood, marble, and similar things of that sort are drawn upward, is round and turns easily, it is therefore called trocles , because it is round. But why the author here calls a highly familiar aromatic substance myrrham trocletem and gives it this epithet, I do not sufficiently understand, to speak truth; therefore I leave it for others to investigate. In the second place, the word to be explained is bracteas : this is the accusative plural of the noun bractea, -ae , and it signifies a thin plate of gold, silver, or some other metal, readily foldable by itself, and crackling; hence it received its name from its sound. Virgil: “The leaf, with light wind, crackled with a bronze plate.” Hence bracteola , a diminutive. Thirdly, in the last place, chryseas is an adjective: it is derived from the primitive chrysos , which means gold. Hence chrysolithus , a stone gleaming with a golden color; and chrysostomus , a golden mouth; and chrysopassus , a stone sprinkled with golden drops. So too chryseus, -a, -um is formed from this, just as aureus is derived from aurum . Therefore the author used the expression bracteas chryseas in an elaborate and involved style of speech, which we can more plainly render as “golden gifts” or “pieces of gold.” 4. In the fourth verse, “Flamini necnon ab vtroque fuso.” Thus the third line of the final verse should be read, and not as some books have it: “flamini sacro ab vtroque fuso,” so that a vowel may not immediately follow another vowel in different words. But the line in question expresses the third person in the most holy Trinity, namely the Holy Spirit, who proceeds incomprehensibly from the Father and the Son, and is often called in hymns flamen , that is, breath, and so it is derived...

Transcription: ATR-1

EXPO. 95 id nom[m]e verbale à flo, as, flare statuq[ue]; signa. Porrò in secundo huius versus carmine, nomen deo, discretè sumptu[m] & personaliter: deum patrem nobis insinuat, qui sæpe in scripturis nomine dei innuitur, vt cu[m] dicit Paulus ad Galatas. <Gala. 4 Ioan. 3.> Misit deus filium suum factum de muliere: factu[m] sub lege, vt eos qui sub lege erant redimeret. Et cum Christus dicit in euangelio. Sic deus dilexit mudu[m] dum, vt filiu[m] suum vnigenitum daret, & multis aliis in locis. Demùm ablatiuus ille, corde fideli, cum ablatiuo canamus ordinandus est, quod præcipuum est totius sentenuæ illo verlu[m] comprehendensæ verbum. IN EPIPHANIA DOMINI: alius hymnus. 1 Patre unigenitus: A Ad nos uenit per uirginem: Baptisma cruce eôsecrâs: Cunctos fideles generans: 2 De cælo celsus prodiit: Accepit formam hominis. Facturam morte redimens: Gaudia vitæ largiens. 3 Hoc te redēptor quæsumus: Illabere propitius. Clarumq[ue]; nostris sensibus Lumen præbe fidelibus. 4 Mane nobiscu[m] domine. Noctem obscurâ remoue. Omne delictum abluæ: Piam medellam tribue. 5 Quæ iâ uenisse nouim[ur]: Redire item credimus. Tu sceptrum tuum inclytu[m] Tuo defende clypeo. 6 Gloria tibi domine: Qui apparuisti hodie. Cu[m] patre et sacto spiritu: In sepiterna secula. Amen. Præsens hymnus, carminis iubici dimetri specie præsertim non tamen exactè seruat eius legé, & formâ, q[ui] secudo loco nunc spondeu[m] admittat nûc pyrrhichium, interdu[m] etia[m] vocalem ante vocalé in diuersis dictionibus sine collisione recipiat, contra illius carminis morem & regulam. Com[m]edatur in ipso beneficiu[m] incarnationis filij dei pro redéptione mundi exhibitum, & mysteriu[m] sacramenti baptismi à Christo consecratu[m] eodem die (vt omniu[m] est sentetia) revolutis triginta annis, quo fuerat stella duce à Magis adoratus & mysticis donatus muneribus. Demùm ad eundé dirigitur oratio, vt suo lumine spirituali nos illustret, suâque protectione muniat.

Transcription: Translated (English)

EXPO. 95 of the verbal name, to flo, as, flare, a statue; signs. Moreover, in the second part of this verse of the hymn, the name of God is to be taken separately and personally: it suggests to us God the Father, who is often indicated in the Scriptures by the name of God, as when Paul says to the Galatians. <Gal. 4; John 3.> God sent his Son made of a woman, made under the law, that he might redeem those who were under the law. And when Christ says in the Gospel: So God loved the world, that he gave his only begotten Son, and in many other places. Lastly, that ablative, with faithful heart, is to be arranged with the ablative we sing, which is the chief point of the whole sentence, the word containing that expression. IN THE EPIPHANY OF THE LORD: another hymn. 1 O Father, the Only Begotten: A He came to us through the Virgin: Baptism you consecrated by the cross: Cunctos generating faithful ones: 2 From heaven, exalted, he came forth: He took the form of man. Redeeming creation by death: Bestowing the joys of life. 3 This, O Redeemer, we ask of you: Deign to come down graciously. And grant to our senses A bright light to the faithful. 4 Stay with us, O Lord. Remove the dark night. Wash away every fault: Grant a holy remedy. 5 We know that you once came: We believe you will return again. Your renowned scepter Defend with your shield. 6 Glory to you, O Lord: Who appeared today. With the Father and the Holy Spirit: Forever and ever. Amen. This hymn, though especially in the form of the comic iambic dimeter, does not, however, exactly preserve its law and form, since in the second place it now admits a spondee, now a pyrrhic, and at times also receives a vowel before a vowel in different words without contraction, contrary to the custom and rule of that meter. It celebrates in itself the benefit of the incarnation of the Son of God, shown for the redemption of the world, and the mystery of the sacrament of baptism consecrated by Christ on the same day (as is the opinion of all), after thirty years had passed, when he had been adored by the Magi and endowed with mystical gifts, guided by the star. Lastly, prayer is directed to the same One, that by his spiritual light he may illuminate us and by his protection defend us.

Transcription: ATR-1

Hymnorum I Annotationes. In primo versu. Baptisma cruce consecrans. < Matth. 3.> Dicitur hic Christus baptisma cruce consecrasse: quanuis ipsum susceperit à Ioanne, amplius quam biennio ante crucis horam & passionem suâ: & suscipiendo co[n]secrauerit ipsum & sanctificauerit, quoniam ex morte Christi in cruce tolerata: suscepit ipse baptismus suam virtutem & efficaciam: quemadmodum & alia sacramenta ecclesiastica nobis in peccatorum medellam diuina bonitate indulta. < Ioan. 19.> In cuius rei argumentum, ex latere domini nostri lancea militari post mortem aperto: exiuit sanguis & aqua. Sanguis inquam in preciu[m] repemptionis nostræ, & aqua in ablutionem peccatorum nostrorum: lauacro sanctæ regenerationis præstandam. Et hoc baptismalis sacramenti munere Christus cunctos fideles generat, quin immò regenerat ex aqua & spiritu sancto: non quidem nativitate secundum carnem, sed secundum spiritum, qua efficimur filij dei, filij adoptionis & regni. < Ioan. 3.> De qua generatione contestatur ipse dominus Nichodem. Nisi quis renatus fuerit ex aqua & spiritu sancto: nô potest introire in regnum dei. 4 In quarto versu. Mane nobiscum domine. Hæc oratio deprecatoria, sumpta videtur ex eo verbo duorum discipulorum tendentium ipso die resurrectionis dominicæ in castellum Emaus: ad Christum, cum finxit se longius ire. Mane nobiscum < Luc. 24.> domine: quoniam aduesperascit & inclinata est iam dies. Quæ sane deprecatio à nobis quoque quotidie est deo porrige da: vt maneat nobiscum in æternum custos & protector noster: quoniam aduesperascit iâ vita nostra, & inclinata est eius dies per mortis viciniam: quantumcunque flores nobis adhuc sit ætas, viridiisque iuuetus. Nescimus enim: qua die & hora hinc properare debeamus, & præsentis vitæ cursum terminare. Petimus & in eodem quarto versu noctem obscurâ, peccatorum scilicet & iniquitatis: remoueri à mentibus nostris per clarum lumen gratiæ divinæ quod nobis infundatur. Sola enim illa nox, est noxia animæ nostræ, & exitialis: nô ea, quàm cæli motus alternis vicibus adducit, cum solem nostro subtrahit orbi. 5 In quinto versu. Tu sceptrum tuum inclytum. Gloriosum Christi sceptru de quo præsens agitur sermo: ecclesia est fidelium & coetus credetium in Christum, super quos

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Hymns I. Annotations. On the first verse. Baptism consecrating the Cross. <Matt. 3> Here Christ is said to have consecrated baptism by the Cross, although he received it from John more than two years before the hour of the Cross and his Passion; and by receiving it he consecrated and sanctified it, since from the death of Christ endured on the Cross, baptism itself received its power and efficacy; just as the other ecclesiastical sacraments, granted to us by divine goodness for the healing of sins. <John 19> As proof of this, from the side of our Lord opened by a soldier’s spear after his death, there came forth blood and water. Blood, I say, for the price of our redemption, and water for the washing away of our sins, to bestow the bath of holy regeneration. And by this office of the sacrament of baptism Christ begets all the faithful; indeed, he regenerates them from water and the Holy Spirit, not by birth according to the flesh, but according to the spirit, whereby we are made sons of God, sons of adoption and of the kingdom. <John 3> Of this generation the Lord himself bears witness to Nicodemus: Unless one is born again of water and the Holy Spirit, he cannot enter the kingdom of God. 4. On the fourth verse. Stay with us, Lord. This prayer of supplication seems to have been taken from the words of the two disciples going on that very day of the Lord’s Resurrection to the village of Emmaus, addressed to Christ when he made as though he would go farther: Stay with us, <Luke 24> Lord, because evening is falling and the day is already declining. This same petition too ought daily to be offered by us to God, that he may remain with us forever as our guardian and protector; for evening is falling upon our life, and its day is declining through the nearness of death, however much our age may still flourish for us and our youth remain green. For we do not know on what day and at what hour we must depart from here and bring the course of this present life to an end. And in the same fourth verse we ask that the dark night, that is, of sins and wickedness, be removed from our minds through the bright light of divine grace poured into us. For that night alone is harmful to our soul and destructive; not the one which the movement of heaven brings in by turns, when it withdraws the sun from our world. 5. On the fifth verse. You, your illustrious scepter. The glorious scepter of Christ, of which the present discourse speaks, is the Church, the assembly of the faithful and of those believing in Christ, over whom

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EX PO. 97 quos spirituale obtinet regnum atque dominum: hic no- < Psal. 12.> mine sceptri de signatu[m], quemadmodu[m] ipse Christus psal- mo secundo dicit. Ego autem constitutus sum rex ab eo: super Sion mōtem sanctum eius. Hoc autem sceptrum & < Psal. 126.> insigne & præclarum, petimus hic defendi clypeo diuinę protectionis & virtutis, ne ipsum hostiliter inuadat aduer- sarius noster, & in terrâ pstratu[m] cōfringat, quoni[m]a[n] nisi do < Psal. 126.> minus custodierit ciuitate[m]: frustra vigilat qui custodit e[ss]e. SABBATO ANTE DOMINICAM SE- < > ptuagesimæ: ad vesperas. Halelu ia dulce car 3; Halelu ia non meremur men: Nunc perenne psallere Vox perennis gau Halelu ia nos reatus Halelu ia uox suauis (dij. Cogit intermittere. Est choris cælestibus. Tempus istat: quo peracta Qua[m] canunt: dei manetes Lugeamus crimina. In domo per secula. 4 Vnde laudando preca- 2 Halelu ia læta mater Te beata trinitas: (mur Conciuis Hierusalem. Vt tuum nobis uidere Halelu ia uox tuorum Pascha des in æthere. Ciuium gaudentium. Quo tibi læti canamus Exules nos flere cogunt Halelu ia iugiter. Babylonis flumina. Amen. Præsens hymnus carmine trochaico cōtexitur: in vno- < > quoque verlu[m] sex carmina complectens, quorum primu[m] < > tertium & quintum, alcamia sunt. Secundum verò, quar- < > tu[m], & sextu[m]: euripidia. Quid aute[m] trochaicu[m] dicatur car- < > men, quid alcmanium, & quid euripium, ex annotatis cir < > ca expositione hymni. Corde natus ex parétis, ante mudi < > exordiu[m]: iam eualit perspicu[m], cui præsens hymnus in cō- < > positione propemodum assimilatur, eo solo ab ipso dis- < > crepans, quòd in vno verlu[m] hiq[ue] hymnus sex tantum car- < > mina complectitur, tria trochaica alemania, & tria eiusde[m] < > generis euripidia alternatim commixta. Commendatur < > autem in eo dulce illud carmen & canticum lætitiæ Ha- < > lelu ia, quod sancti deo assiduè canunt in regno cælesti, < > supernáque ciuitate Hierusalem, quodq[ue] ex instituto ec- < > glesiasticæ

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EX PO. 97 those over whom the spiritual kingdom and dominion is held: here by the name of the scepter designated, as Christ himself says in the second psalm: But I have been appointed king by him, over his holy hill of Zion. This scepter, moreover, so noble and distinguished, we ask to be defended here by the shield of divine protection and power, lest our enemy assault it hostilely and break it down when cast upon the ground; for unless the Lord keeps the city, in vain does he watch who guards it. SATURDAY BEFORE THE SUNDAY OF SEPTUAGESIMA: at Vespers. Alleluia, sweet chorus; Alleluia, we do not deserve to sing forever. The voice of everlasting joy, Alleluia, our guilt forces us to cease. It belongs to the choirs of heaven. The time is at hand: when what has been completed they sing: let us mourn our crimes. In the house forever. 4 Hence by praising we pray: 2 Alleluia, joyful mother of the citizens of Jerusalem. Alleluia, voice of your happy citizens. Exiles, the rivers of Babylon compel us to weep. May You, blessed Trinity, grant us to see Your Passover in the heavens, so that there, rejoicing, we may sing to You Alleluia forever. Amen. This hymn is composed in trochaic meter: in each verse it contains six lines, of which the first, third, and fifth are Alcaic. The second, fourth, and sixth, however, are Euripidean. What is meant by trochaic verse, what Alcaic, and what Euripidean, may be seen from the notes given in the exposition of the hymn Corde natus ex parentis, before the beginning of the world: it is now clear enough to which this present hymn is almost assimilated in its composition, differing from it only in this, that in one verse this hymn contains only six lines, three Alcaic trochaics, and three Euripidean of the same kind, alternately intermingled. Moreover, in it is commended that sweet song and chant of gladness, Alleluia, which the saints sing to God continually in the heavenly kingdom and the supernal city of Jerusalem, and which by the ordinance of the Church

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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 secuda syllaba simplex, l, 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 co[n]stituatur: quod solum octo syllabas debet continere, siue in carmine euripidio: quod septem tantum syllabas suo co[n]textu co[m]plectitur. De huius aute[m] dictionis Halelu ia co[n]positione & 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 cælestus 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 audiu[m] quasi vocem magnam tubarum multarum in cælo, dicent 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 cætesimi tricesimi sexti. Super alumina Babylonis illic sedimus & fleuimus: Psal.136. dum recordaremur tui Sion: quod licet ad literam exprimat luctum synagogæ ob captuuitatem Babylonicam factam

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Hymns are now, since Septuagesima is approaching, compelled to be suspended until the next feast of Easter. Finally prayer is directed to God, that he may bring us at last to that society of the heavenly citizens, where we may continually chant that sweet song to him. 1. Annotations. In the first verse. Halelu ia sweet song. This expression Halelu ia, 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 l, as also in the third, in this way, Halelu. It signifies the same as to praise. The second word, however, among the Hebrews is of one syllable: because in it i and a are joined into one syllable, and are pronounced together in this way, ia, and it signifies the Lord: for there the name of God is. Wherefore the whole word Halelu ia means as much as praise the Lord, and wherever it is found in each place of this hymn, it ought to be pronounced as a four-syllable word, whether it be set in an Alcmanian song, which ought to contain only eight syllables, or in an Euripidean song, which in its structure includes only seven syllables. Concerning the composition and meaning of this word Halelu ia, a fuller discussion will be given in the second book of this work, where determination will be made concerning the number and denominations of the canonical hours. But indeed that word Halelu ia is said in this place to be a sweet voice 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, unto ages of ages they shall praise you) continually resound that voice of divine praise: as Tobias the elder testifies in his song: Out of a stone (he says) white and pure, all its squares shall be paved; and in its streets Halelu ia shall be sung. And in the holy Apocalypse John says: After this I heard as it were the sound of many trumpets in heaven, saying, Halelu ia. 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. Exiles compel us to weep. This phrase alludes to that word of Psalm 136. By the rivers of Babylon there we sat and wept, Ps. 136, while remembering you, Zion; which, though it expresses literally the grief of the synagogue because of the Babylonian captivity made

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EXPO. 99 Etam sub Nabugodonosor: secundum mysticum tamen sensum innuit suspiria & gemitus fidelium in hoc mundi incolatu subsistentium, & ad cælestem Hierusalem anhelantium. Nempe per Sion: intelligitur illic superna beatorum civitas: per Babylonem: præsens mundus confusionis refertissimus. Per Alumina Babylonis mutabilitas & instabilitas bonorum huius mundi accipitur. Quibus cu[m] se fidelis populus implicatum cernit & detentum: desiderio supernæ regionis inardescens: pias continere non potest lachrymas, quibus suum deploret exilium. Dicitq[ue] cum propheta. Hei mihi: quia incolatus meus pro- longatus est. Et rursum: Quando veniam, & apparebo ante faciem dei? 3 In tertio versu. Halelu ia nos reatus. Toto tépore intermedio à quinquagesima vsque ad pascha proximè sequens: sancta ecclesia prætermittit illud canticum lætitiæ: vt luctum poenitentiæ pro expurgandis peccatis assumat: & septuaginta ferè dierum curriculo: referat captiuitatem illam Babylonicam septuaginta annorum: insuper eodem temporis decursu exprimat totum præsentis vitæ nostræ spatium: quo versamur in exilio cælesti illa ciuitate extorres, ad quam tendere laboramus per poenitentiam & luctum: pro peccatis nostris assiduè agendu[m] Et ergo rectè dicit hic versus in principio, quòd prohibemur hic Halelu ia perenne canere: quoniam vetamur ex ecclesiastica sanctione illam divinæ laudis vocem in officio ecclesiastico, supradicto tempore decantare, sed eius loco subiungit ecclesia catholica: in singularum horarum canonicarum officio post summæ trinitatis præconium ac celebrationem, Laus tibi domine: rex æternæ gloriæ. 4 In quarto versu. Vt tuum nobis videre. Pascha hæbreum nomen, transitum signat, quod alio nomine apud Hebræos phase dicitur: & solennitatem illam Hæbreorum signat qua commemorationem facere soliti erant quotannis (cum lex ipsorum adhuc lictè observabatur) illius transitus: quo dimissa Aegypto transierunt patres eorum mare rubrum, à Pharaonis servitute liberati. Apud Christianos autem, idem nomen, dominicæ resurrectionis celebritatem significat:

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EXPO. 99 Under Nebuchadnezzar: yet in a mystical sense it indicates the sighs and groans of the faithful dwelling in this world and longing for the heavenly Jerusalem. For by Sion is understood there the supernal city of the blessed; by Babylon, the present world most full of confusion. By the rivers of Babylon is understood the mutability and instability of the goods of this world. When the faithful people see themselves entangled and held by these things, burning with desire for the heavenly region, they cannot refrain pious tears, by which they lament their exile. And he says with the prophet: Woe is me, because my sojourning is prolonged. And again: When shall I come and appear before the face of God? 3 In the third verse. Alleluia, our guilt. Throughout the whole intervening time from Septuagesima until the next Easter, holy Church sets aside that song of joy, so as to take up the mourning of penance for the cleansing of sins, and, over the span of nearly seventy days, to recall that Babylonian captivity of seventy years; moreover, in the same course of time, to express the whole span of this present life of ours, in which we dwell in exile from that heavenly city toward which we labor to tend by penance and mourning, to be performed continually for our sins. And therefore this verse rightly says at the beginning that we are forbidden here to sing Alleluia perpetually, since by ecclesiastical sanction we are prevented from chanting that voice of divine praise in the church office during the aforesaid time; but in its place the Catholic Church adds, in the office of the canonical hours, after the proclamation and celebration of the Most Holy Trinity: Praise be to thee, O Lord, King of eternal glory. 4 In the fourth verse. That we may see your Passover. Pascha is a Hebrew name, signifying a passage, which by another name among the Hebrews is called phase; and it signifies that solemnity of the Hebrews by which they were accustomed each year to commemorate (when their law was still lawfully observed) that passage by which, leaving Egypt, their fathers crossed the Red Sea, delivered from the bondage of Pharaoh. Among Christians, however, the same name signifies the celebration of the Lord's Resurrection:

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cat: qua à morte ad vitam, à captiuitate in libertatem, omnes translati sumus: per viuificâ Christi mortem ac passionem. Demum aliud est pascha longe cælebrius festum, in regno cælorum sine intermissione peragendum: post factum transitum à morte ad vitam, ab exilio in patriam, à tenebris in lucem perpetuam. Et istud diuinum pascha: petimus hoc loco nobis demùm concedi, vt assiduè deo canamus Halelu ia, quemadmodum post peractam quadragesimam, præsentis vitæ ac peregrinationis symbolum: ecclesia sancta quotannis lætum resumit idem canticum, frequenterque in suo officio ingeminat. DOMINICA IN SEPTVA- gesima. 1 Dies absoluti præter- limam eunt: 4 Fugiam de hoc exilio: Dies obseruabiles redeunt. Habitemus cum dei filio. Tempus adest sobrium: Hoc decus est famuli: Quæramus puro corde do Si sit cohæres sui domini. minus. 5 Sis Christe nobis dux huius vitæ: 2 Hymnis in confes- Memento quòd summus o- sionibus ues tuæ. Iudex complacabitur do- Pro quibus ipse tuam minus. Pastor ponebas morte a- Non negat hic ueniam: nimam. Qui uult ut homo quærat Gloria sit patri & filio: gratiam. Sancto simul honor para- 3 Post iugu[m] seruile Pha- clito. raonis. Sicut erat pariter Post catenas dire Baby- In principio & nunc & semper. lonis. Liber homo patriam Quærat cælestem Hieroso Amen. In tribus cuiusque versus carminibus, primo, secundo & quarto, præsens hymnus formam habet carminis iambici quinarij: quod quinque constans pedibus: omnibus in locis iambum admittit, vt principatum eo in metro tenen- tem

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so that we have all been translated from death to life, from captivity to liberty, through the life-giving death and passion of Christ. Finally, there is another Pasch, a far more celebrated feast, to be celebrated without interruption in the kingdom of heaven: after the completed passage from death to life, from exile into our homeland, from darkness into eternal light. And for that divine Pasch we ask here that it may at last be granted to us, that we may continually sing to God Hallelujah, just as after the completed forty days, the symbol of this present life and pilgrimage, the holy Church each year resumes that joyful song and frequently repeats it in its office. SUNDAY IN SEPTUAGESIMA. 1 The days of rest pass by: to the border they go on: 4 I shall flee from this exile: The observant days return. Let us dwell with the Son of God. The sober time is at hand: This is the honor of the servant: Let us seek the Lord with a pure heart So that he may be a joint heir with his Lord. 2 In hymns of confession 5 May Christ be our guide in this life: The Judge will be appeased, the Lord. Remember that you are the highest sheep. He does not deny forgiveness here: For whom you yourself, as Shepherd, were laying down Who wants a man to seek your soul by death. grace. Glory be to the Father and to the Son: 3 After the slavish yoke of Pha- And to the Holy raoh. Paraclete be equal honor. After the dreadful chains of Baby- As it was likewise lon. In the beginning, and now, and always. Free man, let him seek his homeland, the heavenly Jerusalem. Amen. In the three verses of each stanza, the first, second, and fourth, the present hymn has the form of iambic verse of five feet: since, consisting of five feet, it admits the iamb in all places, thus holding the leading place in that meter—

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EXPO. 101 tem. In imparibus tamé locis, primo, tertio & quinto, recipit interdum spondeum, & in quinto etiam trocheu vel pyrrhichium. In locis verò paribus secudo & quarto: solum iambum suscipit. Verùm præter numeru[m] syllabarum in supradictis carminibus singulorum versuum: nihil ferè legis illius metri hic obseruatur. Nam promiscue pedes omnes dissyllabi nunc spondeus, nunc pyrrhichius, nunc trocheus, nunc iambus: omnibus in locis sine delectu ponuntur. Quare hymnum hunc merito ametrú vocari licebit: quòd non exactam servat pedum suorum mésum neque stationem. At verò tertium cuiusque versus carmen est pentimeris heroica atque dactylica: quinque pedum carminis heroici medietatem complectatur, vtpotè duos dactylos cum syllaba super crescente, quę ter tij pedis medietatem constituat. Veruntamen in eo carmine dactylico primi versus: secundo loco pro dactylo collocatur, antibacchius constans ex duabus primis syllabis longis & tertia breui: quòd sobrius primam habeat natura productam & nunquam correptam. Continet autem hymnus iste exhortationem ad amplectendam poenitentiam: ob tempus abstinentia & ieiuniorum quod aduenit: in quo post iugum peccati vitamque dissolutiorem: debemus deum precibus, votis & ieiuniis placare. 1 TANNOTATIONES. In primo versu. Dies absoluti prætereunt. Dies absoluti hic dicuntur: in quibus liberior permittitur ex instituto ecclesiæ victus, scilicet lacticiniorum & carnium: neque ieiunioru[m] imponitur obseruatio, quale tempus est extra septuagesimam. Dies verò obseruabiles hic nuncupantur, in quibus ex sanctione ecclesiastica arctior est & districtior disciplina victus, ieiuniorumque obseruatio exactior, quale est tempus post inchoatam septuagesimam, præsertim quadragesimale, in quo non modo carnium sed & lacticiniorum prohibetur vsus, & quotidianum iniungitur seruandum ieiunium. 3 In tertio versu. Post iugum seruile Pharaonis. Dura seruitus filiorum Israel in luto, latere & quotidiano opere sub aspero Pharaonis imperio, tropologicè atque moraliter insinuat nobis violentam illam seruitutem qua subiicimur diabolo per opera peceati, cuius ipse Pharaeo Aegyptius membrum erat & figura. Admonemur ergo Exo.1. Exo.13.

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EXPO. 101 In unequal places, namely the first, third, and fifth, it sometimes receives a spondee, and in the fifth also a trochee or pyrrhic. But in the even places, second and fourth, it receives only the iamb. However, apart from the number of syllables in the aforesaid verses of each line, almost nothing of the rule of this meter is observed here. For all the disyllabic feet indiscriminately, now a spondee, now a pyrrhic, now a trochee, now an iamb, are placed in all positions without distinction. Therefore this hymn may rightly be called ametrum, because it does not preserve the exact measure and arrangement of its feet. But the third part of each verse is a penthemimeral heroic and dactylic one: it contains half of a five-foot heroic line, that is, two dactyls with an additional syllable, which constitutes half of the third foot. Yet in that dactylic line of the first verse, in the second place, instead of a dactyl is placed an antibacchius, consisting of two long first syllables and a short third; because sobriety has by nature its first syllable long and never short. This hymn, moreover, contains an exhortation to embrace penance, because of the season of abstinence and fasting that is approaching: in which, after the yoke of sin and a more careless life, we ought to appease God by prayers, vows, and fasts. 1 NOTES. On the first verse. “The days of relaxation pass away.” Days of relaxation are here called those in which, according to the custom of the Church, a freer diet is permitted, namely of dairy products and meat; nor is the observance of fasting imposed, such as the time outside Septuagesima. But days of observance are here called those in which, by ecclesiastical sanction, the discipline of diet is stricter and more severe, and the observance of fasts more exact, such as the time after Septuagesima has begun, especially the Lenten season, in which not only the use of meat but also of dairy products is forbidden, and the daily fast is enjoined to be kept. 3 On 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 bondage by which we are subjected to the devil through the works of sin, of which that Egyptian Pharaoh himself was a member and a figure. We are therefore admonished... Exo. 1. Exo. 13.

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Hymnorum <4. Reg. 15.> go hoc loco, vt sicut populus Israeliticus duce Moyse Aegypto egressus effugit durissimum Pharaonis iugum: ita & nos per salutarem poenitentiam nunc excutiamus iugum daemonis, quo per peccatum sumus arctius constri- <4. Reg. 15.> cti, & à tenebris Aegyptiis ad lumen gratiæ respiremus. Consimiliter septuaginta annorum captiuitas quam per-pessi sunt Hebræi sub Nabugodonosor rege Babyloniorum in illa transmigration omnibus cognitissima: indicat itidem nobis captiuitatem acerbam quam perferimus sub diabolo (cuius rex Babylonis erat forma, typus, & imago) cum peccatorum obuincti catenis detinemur. Né-pe tunc abducti ab Hierusalem (quæ visio pacis interpre-tatur) id est diuinæ gratiæ & rectitudinis statu: in Babylo-nem (quæ confusio dicitur: ob peccatorum horroré & vi-tæ inordinationem) pertrahimur. Et planè septuaginta il-li dies qui in principio septuagesimæ vsque ad diem festu[m] paschæ quotannis decurruit: referrunt nobis atque signa[n]t septuaginta annos captiuitatis Babylonicæ, quibus ludæi <1. Esdræ. 1.> in ea miseria atque molestia duræ captiuitatis permanse-runt, Cæterum quemadmodum per Cyrum regem Persa-ru (vt sacra narrat historia) dimissus est populus Hebræo-rum liber redire in natale solum, atque ciuitate suâ Hierusalem repetere: haud aliter hoc loco incitamur, vt per Christum ipsius Cyri veritatem & exemplar iam facti li-beri: fugiamus spiritualiter Babylonem per abnegatione malorum operum: & redeamus in Hierusalem mystica[m], vitam scilicet virtuti & bonis operibus deditam: quæ nos tandem ducat ad ipsam (quæ sursum est mater nostra) cæ-lestem Hierusalem: nam nostra hæc domus hæc patria est: requies ea certa laborum. <4> In quarto versu. Fugiamus de hoc exilio. Exilium hic vocat author, præsentis vitæ incolatum: & rectè qui-dem. Nam non habemus hic manentem ciuitatem sed fu-turam inquirimus: vt salubriter nos admonet beatus Pau-lus. Fugiendum autem nobis esse de hoc exilio monet no-gressu pedum aut corporis: sed affectu mentis: vt scilicet non diligamus mundum neque ea quæ in mudo sunt: sed nostra conuersatio sit in cælis: vt eriam abnegates impie-tatem & sæcularia desideria, quæ sursum sunt quæra-mus: non quæ super terram. <Heb. 13.> <1.> In quinto versu, Memento quòd sumus oves tuæ. Co-

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Hymns <4. Reg. 15.> In this place, so that just as the Israelite people under the leadership of Moses went out from Egypt and escaped the very harsh yoke of Pharaoh: so also may we now, through saving repentance, shake off the yoke of the devil, by which through sin we are more tightly bound, and breathe again from the darkness of Egypt into the light of grace. Likewise the seventy years of captivity, which the Hebrews endured under King Nebuchadnezzar of Babylon in that most well-known transmigration, likewise indicate to us the bitter captivity which we endure under the devil (of whom the king of Babylon was a figure, type, and image), while bound by the chains of sins we are held fast. Then, taken away from Jerusalem (which is interpreted “vision of peace”), that is, from the state of divine grace and righteousness, we are dragged into Babylon (which is called confusion: because of the horror of sins and the disorder of life). And indeed those seventy days which run every year from the beginning of Septuagesima until the feast day of Easter signify and mark for us the seventy years of Babylonian captivity, during which the Jews <1. Esdræ. 1.> remained in that misery and hardship of harsh captivity. Moreover, just as by Cyrus king of the Persians (as sacred history recounts) the people of the Hebrews were released to return freely to their native land and to recover their city Jerusalem: no less in this place are we urged, that through Christ, the truth and model of Cyrus himself, now made free, we should flee spiritually from Babylon by the renunciation of evil works, and return to mystical Jerusalem, that is, to a life devoted to virtue and good works, which at last may lead us to that heavenly Jerusalem itself (which is our mother above): for this our house, this our homeland, is a resting place, the sure end of labors. <4> In the fourth verse. Let us flee from this exile. The author here calls exile the dwelling of the present life: and rightly so. For we do not have here a lasting city, but we seek the future one: as blessed Paul rightly admonishes us. But he warns that we must flee from this exile not by the movement of the feet or of the body, but by the affection of the mind: namely, that we do not love the world, nor the things that are in the world; but that our conversation be in heaven: so that, having also renounced impiety and worldly desires, we may seek the things that are above, not the things that are on earth. <Heb. 13.> <1.> In the fifth verse, Remember that we are your sheep. Co-

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EXO. 103 cordat hæc sententia illi verbo psalmi: Quoniam ipse est dominus deus noster, nos autem populus eius & oves pal- cux eius: similiter & illi verbo domini nostri in euangelio Ego sum pastor bono: & animu[m] mea[m] pono pro ouib[us] meis. DOMINICA IN QVADRAGESIMA Ex more docti mystico: Hosti locum tyrannidis. Scruemus hoc icin- 5 Dicamus omnes cernui: nium. Clamemus atquesinguli Deno dierum circulo Ploremus ante iudicem: Ducto quater notissimo: Flectamus iram vindicem. 2 Lex & pphetæ primit[us] Tuam deus clementiam: Hoc protulerut: postmodu[m] Effunde nobis de super Christus sacrauit, omnium Remissor indulgentiam. Rex atque factor te[m]porum. 7 Memeto quòd sum[us] tui 3 Vtamur ergo parcius Lecet caduci plasmatis. Verbis, cibis, & potibus, Ne des honorem nominis Somno, iocis: & arctius Tui (præcamur) alteri. Perstemus in custodia. 8 Laxa malu[m] quod gessim[us] 4 Vitemus aute[m] pessima: Auge bonum quod poscim[us] Quæ subruu[n]t mētes vagas Placere quo tandem tibi Nullumque dem[us] callido Possim[us] hic & perpetim. Carnem iambicum dimetrum archilochium in hoc hymno adamussim seruatur. Commendatur in eo qua- dragesimale ieiunium per mysticum quadragenarij nu- merum obseruari institutum: quod & veteris testamenti patres observauerunt: & Christus suo ieiunio consecra- uic[us] quare & nos sedulo admonemur, vt idem studiosè ob seruemus per victus parsimoniam, peccatorum deuitatio- nem, & supplices orationes IANNOTATIONES In primo versu. Deno dierum circulo. Si decem per qua- tuor multiplicetur: consurget quadraginta, qui in sanctis scripturis sacratus est numer[us]: & Perfectionis vitæ index: quòd denarius decalogi legé, quaternarius autem: evan- gelij obseruationem insinuat, quæ sane duo: suos culto- res ad summan perfectionis euehunt. proinde quadrage- narius dierum numerus (qui celebratissimus est: & apud iiiij diui-

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This sentence corresponds to the word of the Psalm: For he is the Lord our God, and we are the people of his pasture and the sheep of his fold: likewise also to that word of our Lord in the Gospel: I am the good shepherd, and I lay down my life for my sheep. DOMINICA IN QVADRAGESIMA According to the mystic custom taught: He seized the place of tyranny. Let us keep this fast. 5 Let us all, bowing down, Let us cry out together and individually, With the circle of ten days, Let us weep before the judge; Led four times by the most familiar one: Let us appease the avenging wrath. 2 The Law and the prophets first Thy clemency, O God: These proclaimed; afterward Pour out upon us from above Christ consecrated, the remitter of all indulgence. King and maker of times. 7 Remember that we are of your 3 Therefore let us use more sparingly The frail form of this body. Words, food, and drink, Do not deny the honor of your name Sleep, games: and more strictly Yours (we pray) to another. Let us persevere in watchfulness. 8 Remove the evil that we have done 4 Let us avoid the worst: Increase the good that we ask; Which overthrow wandering minds So that at last we may please you, And let us give no place to the cunning We can do here and forever. The iambic dimeter Archilochian meter of the flesh is observed exactly in this hymn. In it the Lenten fast is commended, to be observed by the mystical number of forty days, an institution which the fathers of the Old Testament also observed, and Christ consecrated by his fast; wherefore we too are diligently admonished that we observe the same with zeal, through moderation in food, avoidance of sins, and humble prayers. NOTES In the first verse. Deno dierum circulo. If ten is multiplied by four, forty will arise, which in the sacred Scriptures is a hallowed number, and an indication of perfection of life: because the number ten signifies the law of the Decalogue, while the number four indicates the observance of the Gospel, which indeed these two raise their followers to the highest perfection. Therefore the number of forty days (which is most celebrated, and among the fourfold divi-

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EX PO. 105 IN QVADRAGESIMA AD complectorium. 1 Christe qui lux es dies: 2 Noctis tenebras detegis. Lucisq; lumen crederis: Lumen beatum prædicas. 3 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: Dexter a tua protegat Famulos, qui te diligunt. 5 Defensor noster aspice: Insidiantes reprime, Guberna tuos famulos. 6 Quos sanguine mercatus es. Memento nostri domine, In graui isto corpore. Qui es defensor animæ, Adesto nobis domine. Amen. 7 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; 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 veritatis suo salutifero aduentu mundo intulit. Vnde ipse in euangelio de se ait, Nône duode

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EX PO. 105 IN QUADRAGESIMA AD Compline. 1 Christe, who art light and day: 2 Thou uncoverest the darkness of night. And art believed to be the light of light: Thou proclaimest the blessed light. 3 We pray thee, holy Lord: Defend us in this night. May there be rest for us in thee, Grant us a quiet night. 3 Lest heavy sleep fall upon us, Lest the enemy steal us away. Lest the flesh, consenting to him, Make us guilty before thee. 4 May our eyes take sleep: May our 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. 6 Whom thou hast purchased with thy blood. Remember us, O Lord, In this grievous body. Thou who art the defender of the soul, Be present with us, O Lord. Amen. 7 The iambic dimeter meter is not in every respect observed in this hymn; although it preserves its form, since the trochee in it is now placed for a spondee, now for an iamb, and 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 poem. In it a prayer is made to Christ the Son of God, that at the time of night coming on he may keep us, that in him we may take peaceful rest; that he may likewise place our souls and bodies under his protection, and preserve them safe, unharmed, and undefiled from the evil enemy. I. NOTES. In the first line. Christe qui lux es & dies. 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 being driven away, he brought into the world by his saving coming the new radiance of salvation and the splendor of truth. Whence in the Gospel he says of himself, Nône duode

Transcription: ATR-1

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 dici 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: quæ 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 foueatur 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 deteti 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)

HYMNORUM There are twelve hours of the day? If anyone walks in the day, he does not stumble, because he sees the light of this world. Likewise Christ reveals the darkness of the 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 gloom of the night, and illumines the night with a subdued radiance. Christ is also said mystically to reveal the darkness of the night when by the light of his grace he brightens the gloom of a mind darkened by sins. Moreover, he himself is believed to be the light of light, as being that of the Father; for he is light proceeding from the eternal light of the Father, and therefore he is called both the splendor and the brightness of eternal light. Finally, the same one proclaims the blessed light; for he announces the evangelical law to the world, concerning 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 us. Heavy sleep: either of the body, which when it is excessive and stretched beyond what is fitting, induces laziness and sloth; or the sleep of the mind, sluggish in sin: this the prophet asks to be turned away from him when he prays in the psalm, Enlighten my eyes, lest I ever sleep in death. 4 In the fourth verse. Let the heart ever watch toward you. Let the body, he says, be refreshed and restored by the sleep necessary to nature; but let our mind watch toward you even in the time of sleep, and while sleeping let it meditate on something pious about you, so that from this steadfast attention to heavenly things by day it may, as it were in sleep, at night be visited. For it is proper to those wholly devoted to God that even while asleep their mind still turns over images of spiritual things, and that they have night visions bearing on piety and the worship of God. Whence in the Song the bride says, “I sleep, and my heart watches.” 6 In the sixth verse. In this heavy body. Heavy: weighing down the soul, so that it does not rise freely to God, and pressing it down to destruction by its inclination toward pleasurable things of the senses: according to that word of the wise man: The body that is corrupted weighs down the soul, and the earthly dwelling presses the mind that thinks on many things. IN LENT: another hymn. The glory of fasting, since Christ the author of all things is shown to the world from heaven, having consecrated abstinence from food. 2 This Moses, dear to God, And of the Law;

Transcription: ATR-1

EXO. 107 Legisq[ue] lator factus est. Sponsi: Ioannes claruit. Hoc Heliam per aera 4 Hæc nos sequi dona Curru leuauit igneo. deus. 3 Hinc Daniel mysteria Exempla parsimoniae. Tu robur auge mentium: Victor leonum uiderat. Dans spiritale gaudium. Per hoc amicus intimus Amen. II ambici dimetri carminis legibus, hymnus iste aptè costringitur. Prædicatur in eo observatio ieiunij, per exempla patrum veteris testamenti, Moysis, Heliæ, Danielis: et noui testamenti, vt Christi & Ioannis baptistæ: oraturque deus vt gratiam nobis elargiatur, qua præclara tantorum patrum exempla ieiunando imitemur. IANNOTATIONES. In primo versu. Cibis dicauit abstinens: quando scilicet in deserto commoratus post baptismum susceptum, ieiunanit quadraginta diebus & quadraginta noctibus: vt euangelica nos edocet lectio. 2 In secundo versu. Hoc Moyses charus deo. Hoc loco, dictio Moyses: trisyllaba debet proferri, per interiecta vocalem post primam syllabam: quam nonnulli frequenter omittunt: & disyllabam faciunt dictionem: vt Iuuena lis. Tradidit obscuro quæcunque volumine Moses. Alij verò eam vocalem adjiciunt: & vtrique quidem rectè faciunt. Nam apud eruditos authores: vtrunque in vsu etiam frequenti comperitur. Cæterum quod ipso ieiunio Moyses sit factus charus deo & legislator liber exodinobis liquido manifestat: in quo legitur ipse semel & iterum quadraginta dierum obseruasse ieiunium, tabulas legis digito dei scriptas his accepisse, & singulari dei amicitia ac familiaritate vsus fuisse. Porrò tertius liber regu[m] refert Heliam prophetam etiam quadraginta diebus ieiunasse cum in fortitudine cibi sumpti admonente angelo, ambulauit vsque ad montem dei Oreb: & exinde id assecutus est: vt curru igneo in cælum sit raptus, quemadmodum quartus regum liber commemorat. In præsentis aut versus exordio: potius hoc, legendum videturquam hinc, vt legunt nonnulli quod sane pronomen ablatiuius sit singularis. In tertio verò eiusde veri carmine, nominatui sit singularis: & vtrunque, referatur adieiunium. Exo. 24. Exo. 34. 3. Reg. 19. 4. Reg. 2. Dan. 1. Dan. 10.

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EXO. 107 The legislator was made. The Bridegroom: John was renowned. This, carrying Helias through the air in a fiery chariot, exalted him. God. From this Daniel, mysteries. Examples of temperance. Increase the strength of minds in you: The victor had seen the lions. Giving spiritual joy. Through this, the intimate friend. Amen. II. In accordance with the laws of the ambic dimeter poem, this hymn is fittingly constrained. In it is proclaimed the observance of fasting, through the examples of the fathers of the Old Testament, Moses, Elias, Daniel; and of the New Testament, namely Christ and John the Baptist; and God is prayed to, that He may grant us the grace by which we may imitate, through fasting, the illustrious examples of such great fathers. I. NOTES. In the first verse. He devoted himself to abstinence from food: that is, when he dwelt in the desert after receiving baptism, he fasted forty days and forty nights: as the evangelical reading teaches us. 2. In the second verse. Hoc Moyses charus deo. In this place, the word Moyses: ought to be pronounced as a trisyllable, with an inserted vowel after the first syllable; which some frequently omit and make the word disyllabic: as in Juvenalis. Whatever Moses delivered in a hidden volume. Others indeed add that vowel; and both are certainly done correctly. For among learned authors, both forms are found in frequent use. Moreover, that by fasting itself Moses was made dear to God and was a legislator, the book of Exodus clearly shows us: in which it is read that he himself observed a fast of forty days once and again, received the tablets of the law written by the finger of God, and enjoyed a singular friendship and intimacy with God. Furthermore, the third book of Kings relates that the prophet Elias also fasted forty days when, strengthened by the food taken at the angel’s admonition, he walked as far as the mountain of God, Horeb; and from there he attained this: that he was taken up into heaven in a fiery chariot, as the fourth book of Kings recounts. In the beginning of the present verse: rather hoc seems to be the reading, than hinc, as some read it, which indeed is the ablative singular pronoun. In the third word of the same verse, however, it is singular in the nominative; and both refer to fasting. Exo. 24. Exo. 34. 3. Reg. 19. 4. Reg. 2. Dan. 1. Dan. 10.

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108 HYMNORVM 3 In tertio versu. Hinc Daniel mysteria, Daniel in captiuitate Babylonica adhuc puer enutritus in aula regia: prætulit aquam & legumina epulis & vino de mensa regis illi assignatis. Factus autem ætate provectior, trium etiam hebdomadarum ieiunio se agfluxisse legitur: vt visionis sibi ostensæ assequeretur intelligentiam. Inde diuinitus illi reuelatam somnij regis interpretationem & mysticarum reuelationum sensum est affarum consecutus: & in lacum leonum bis coniectus, protegente deo eualit incolumis. Sanè in primo versus huius carmine, malim numero multitudinis mysteria legere: quam singulariter mysterium: quoniam complura leguntur sacra mysteria coelit[ur] illi innotuisse: vt totus liber Danielis apertè docet. Porrò Ioannes baptista, & frequenti ieiunio & cibi ac potus parcitate atque abstinentia: habitus est admodum insignis & clarus, vt euangelica dilucide testatur historia. Proinde et seipsum amicum sponsi vtpote domini nostri (qui ver[um] est ecclesiæ sponsus) nuncupat: cum ait. Qui habet sponsam: sponsus est. Amicus autem sponsi qui stat & audit eum: gaudio gaudet propter vocem sponsi, hoc ergo gaudium meum impletum est. 4 In quarto versu. Exempla par simoniæ. Parsimonia dicitur in victu parcitas: & mediocritate determinata abstinentia. A parcendo nomen sortitur & originem: quod parcè in ea sumatur cibus & potus. Qui id nomen per s scribunt: à supino parsum & rectè ipsum deducunt. Qui vero per c, nomen illud conscribunt: à verbo parco, is, eiusque præsenti illud efformant. Et vtrique rectam seruant scripturam: nam originis diversitas aut literæ vnius variatio, non mutat significationem. In eodem quoque versu nomen illud spiritale, propter carmen & per syncopam tetrasyllabum est, nam in oratione soluta pentasyllabum esse debet, & vocalem u in tertia syl laba habere, quòd adiectiua à nominibus quartæ inflexionis formata, seruantur, à suo primitiuo acceptum, vt fructuosus, quæstuosus, sumptuosus, quare & spiritualis dicendum est.

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108 HYMNS 3 On the third verse. Hence Daniel, the mysteries—Daniel, in the Babylonian captivity, still a boy brought up in the royal court— preferred water and vegetables to the dishes and wine from the king’s table assigned to him. But when he had grown older, he is read to have afflicted himself with a fast of three weeks, in order to obtain understanding of the vision shown to him. From this, by divine revelation, he received the interpretation of the king’s dream and the meaning of mystical revelations; and, though thrown twice into the lions’ den, by God’s protection he emerged unharmed. Certainly, in the first line of this poem, I would prefer to read mysteries in the plural number rather than mystery in the singular; since it is read that many sacred mysteries were made known to him by heaven, as the whole book of Daniel plainly teaches. Moreover, John the Baptist, by frequent fasting and by moderation and abstinence in food and drink, was regarded as highly distinguished and famous, as the Gospel history clearly testifies. Therefore he also calls himself the friend of the bridegroom, namely of our Lord (who is truly the bridegroom of the Church), when he says: 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 has been fulfilled. 4 On the fourth verse. Examples of frugality. Frugality is called moderation in diet and abstinence regulated by measure. It gets its name and origin from sparing, because food and drink are taken sparingly in it. Those who write this name with s rightly derive it from the supine parsum. But those who write that name with c form it from the verb parco, is, and from its present form. And both preserve the correct spelling: for the diversity of origin or the variation of a single letter does not change the meaning. In that same verse, that spiritual word, because of the poem and by syncope, is a four-syllable word; for in prose it ought to be five syllables long, and to have the vowel u in the third syllable, because adjectives formed from nouns of the fourth inflection are preserved from their primitive form, as fructuosus, quaestuosus, sumptuosus; wherefore spiritualis must also be said.

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EXPO. 109 IN QVADRAGESIMA: alius hymnus. 1 Vdi benigne con- ditor A Nostras preces cu[m] fletibus In hoc sacro ieiunio Fusas quadragenario. 2 Scrutator aline cor- dium: Inferma tu scis uirium. Ad te reuersis exhibe Remissionis gratiam. 3 Multum quidem pec- cauimus: Panasq; comparauimus. Sed cuncta qui solus po- tes: Confer medellam langui- dis. 4 Sic corpus extra con teri Dona per abstinentiam: Ieiunet ut mens sobria A labe prorsus criminum. 5 Præsta beata trinitas Concede simplex unitas: Vt fructuosa sint tuis Ieiuniorum munera. Amen. C Carmen iambicum dimetrum in hoc hymno exactè & omni ex parte seruatum conspicitur: qui & elegans est: & religiosæ pietatis plenus. In eo dirigitur ad deum oratio: vt in hoc sacro ieiunij quadragesimalis tépore: remissio- nem peccatorum nobis exhibeat, & cum corporali ieiunio: abstinendi etiam à peccatis gratiam tribuat. 1 IANNOTATIONES. In primo versu. Fusas qua- dragenario. Quadragenarius, nunc ad annos refertur & ætatem: & is dicitur qui quadraginta annos natus est, nûc verò ad dies applicatur: & id quadragenarium nuncupa- tur, quod quadraginta dierum circulo extenditur, vt qua dragesimale ieiunium quo quidem modo hic sumitur. Pe tit autem hic versus preces nostras exaudiri in hoc sa- cro ieiunij tempore: quod est tempus acceptabile & dies salutis, quoniam orationes coniunctæ ieiunio: puriores sunt & acceptiores deo. Bona est (inquit sanctus dei an- gelis) oratio cum ieiunio & eleemosyna: magis quam the sauros auri recondere. 2 In secundo versu. Infirmatu scis virium. Qui orando vult quempiam ad misericor- diam inflectere, aliquam prætendere solet excusationis causam, ob quam paratior reddatur & pronior ad misera tionem Thob. 12. Luca. 23.

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EXPO. 109 IN LENT: another hymn. 1 Kind Creator, hear Our prayers with tears Poured forth in this sacred fast Of the forty days. 2 Searcher of hearts within: You know the weakness of our strength. To those returning to you, grant The grace of forgiveness. 3 We have indeed sinned greatly; And earned punishments. But you alone can do all things: Bring healing to the sick. 4 Thus let the body be worn away By abstinence from without: Let the sober mind fast, Altogether free from the stain of sin. 5 Grant, blessed Trinity; Concede, O simple Unity: That the gifts of our fasts May be fruitful for yours. Amen. C. In this hymn a iambic dimeter song is seen to be exactly and in every respect preserved; it is also elegant and full of religious devotion. In it prayer is directed to God: that in this sacred time of the Lenten fast He may grant us remission of sins, and with bodily fasting also bestow the grace of abstaining from sins. 1 ANNOTATIONS. On the first verse. Poured forth in the forty-day fast. Quadragenarius is now referred to years and age, and is said of one who is forty years old; but now it is applied to days, and that is called quadragenary which is extended through a cycle of forty days, as is the Lenten fast, in which sense it is taken here. But this verse asks that our prayers may be heard in this sacred time of fasting, which is an acceptable time and a day of salvation, because prayers joined with fasting are purer and more pleasing to God. “Prayer with fasting and almsgiving is good,” says the angel of God, “more than to store up treasures of gold.” 2 On the second verse. You know the weakness of our strength. He who wishes by praying to incline someone to mercy usually puts forward some excuse, by which he may be made more ready and inclined to compassion. Thob. 12. Luke. 23.

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HYMNORVM tionem is qui rogatur. Quemadmodum dominus noster in cruce orans patrem suum pro se persequentibus: ignorantiam ipsorum adduxit in extenuationem iniquitatis eorum. Non enim sciunt (inquit) quid faciunt. Ita hoc loco author adducit in nostri excusatione, infirmitate sive fragilitatem virium nostrarum, ob quam sæpius prolabimur in peccatum. 3 In tertio versu. Sed cuncta qui solus potes. Loco huius carminis, aliqui libri habet id carmen, ad laudem tui nominis. Verum non crediderim authorem inter totius hymni carmina, metri iambici dimetri regulis concinne mésurata, id vnum posuisse, quod ab illius metri deuiat rectitudine, cum secundo loco habeat trocheum. Itaque dicendum potius eo loco, sed cu[n]cta qui solus potes, nam huiusmodi carminis normam rectè servat, sicut & reliqua omnia. 4 In quarto versu. Ieiunet mens sobria. <Esaia. 40.> Reprehendit dominus deus per Esaiam prophetam, eos qui corpus suum ieiunando castigant, aniam autem à peccato non refrenant. Ecce (inquit) in die ieiunij vestri iuuenietur volu[n]tas vestra, & omnes debitores vestros repetitis. Ecce ad lites & co[n]tétio[n]es ieiunatis, & percutitis pugno imple. Nolite ieiunare sicut vsq[ue]; ad hâc diem, vt audiatur in excelso clamor vester. Quomodo verò per bonorum operum exercitu[m] sit ieiunandum, deinde eode[m] loco docet. Nonne hoc est magis ieiunium quod elegi? dissolue colligationes impietatis, solue fasciculos deprimentes. Dimitte eos qui confracti sunt liberos, & omne onus dirumpe. Frange esurienti panem tuum, & ege nos vagosque induc in domum tuum. Cum videris nudu[m], operi eum, & carnem tuam ne despexis. Itaque tale ieiunium & corporis à cibo & animi à vitiis, nobis præstari petimus, quo & corpus atteratur exterius, & anima à vitiis reprimatur interius. IN QVADRAGESIMA, ALIVS hymnus. Vres ad nostras camur. deitatis preces Famuli tui. Deus inclina pietate sola: 2 Respice clemens solio Supplicu[m] vota suscipe pre- de sancto Vultu sereno lapades illu- Lumi-

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HYMNORVM The petition of the one who is asked. Just as our Lord, praying on the cross to his Father for those persecuting him, brought their ignorance forward in mitigation of their guilt. “For they know not,” he says, “what they do.” So here the author adduces, in our defense, the weakness or fragility of our strength, because of which we often slip into sin. 3 In the third verse. “But you alone can do all things.” In place of this line, some books have the line, “to the praise of your name.” But I would not believe that the author, among the verses of the whole hymn, which are neatly measured according to the rules of iambic dimeter, would have inserted this one line, which departs from the correctness of that meter, since it has a trochee in the second place. Therefore it should rather be read in that place as, “but you alone can do all things,” for this kind of line keeps the rule of the meter correctly, as do all the others. 4 In the fourth verse. “Let a sober mind fast.” <Isaiah 40.> The Lord God, through the prophet Isaiah, rebukes those who punish their body by fasting, but do not restrain their soul from sin. Behold, he says, “On the day of your fast your own will is found, and you press all your debtors. Behold, you fast for quarrels and contentions, and you strike with the fist of wickedness. Do not fast as you do to this day, so that your cry may be heard on high.” But how fasting is to be done through the practice of good works, he teaches afterward in the same place. “Is not this rather the fast that I have chosen? Loosen the bonds of wickedness, undo the bundles that oppress. Let the crushed go free, and break every burden. Break your bread for the hungry, and bring the homeless poor into your house. When you see the naked, cover him, and do not despise your own flesh.” Therefore we ask that such a fast be granted us, of the body from food and of the soul from vices, by which both the body may be worn down outwardly and the soul restrained from vices inwardly. IN QVADRAGESIMA, ALIVS hymn. Turn toward our prayers. of divinity Your servants. God, incline by piety alone: 2 Look mercifully from the throne Receive the supplications of the humble of the holy With serene face, O Lord, Lumi-

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EXPO. III Lumine tuo tenebras depelle Pectore nostro. 3 Crimina laxa pietate multa: Absolue sordes, uincula di rumpe. Parce peccatis, releua iacentes Dextera tua. 4 Te sine tetro mergimur profundo Labimur alta sceleris sub unda. Brachio tuo trahamur ad clara Sydera cæli. 5 Christe lux uera, bonitas & uita Gaudium mundi, pietas, imensa. Qui nos à morte rosco saluasti Sanguine tuo. Sapphici carminis & adonij præsens hymnus gerit imaginem: sed eius mensuram & legem nequaquam sequitur, neque pedes habet suis in sedibus constitutos: vt illi[us] metri efflagitat modulatio, quandoquidem solus syllabarum numerus in vnoquoque carmine requisitus, sine tame pedum obseruatione: in eo deprehenditur. Complectitur oratione ad deu[m]: vt in hoc sacro quadragesimalis ieiuni jte pore nos exaudiat, oculis misericordiæ suæ nos itidè respiciat, nostra deleat peccata: & per sanctam ieiuniorum obseruantiam virtutes in nobis adaugeat. Verum seruata propemodum cuiusque versus sententia, huius hymni loco

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EXPO. III Drive darkness away from our hearts with your light. 3 Absolve many offenses with mercy: Wash away our filth, break the bonds apart. Spare our sins, lift up those who fall with your right hand. 4 Without you we are plunged into the gloomy deep, we slip beneath the wave of sin’s depths. By your arm may we be drawn to the bright stars of heaven. 5 Christ, true light, goodness and life, joy of the world, and endless mercy. You who saved us from death with your crimson blood. This present hymn bears the image of the Sapphic and Adonic meter; but it follows neither its measure nor its law, nor does it have its feet arranged in their proper places, as the modulation of that meter requires, since only the number of syllables is sought in each line, without observance of the feet: this is evident in it. It comprises a prayer to God: that in this sacred season of Lenten fasting he may hear us, regard us likewise with the eyes of his mercy, blot out our sins, and by the holy observance of fasts increase virtues in us. Yet, preserving as far as possible the sense of each verse, in place of this hymn

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112 HYMNORVM loco: alterum secundum sapphici carminis rationem ita contexuimus. 1 Nunc pias aures deus alme nostris Mitis inclina precibus: rogamus. Et tuos audi famulos benignus Vota ferentes. 2 Desuper vultu placido serenus, Et pijs seruos oculis tuere: Mentis & nostræ tenebras repelle Lumine claro. 3 Criminum serdes bonitate sola Terge dissoluens scelerum catenas. Ecce depressi vitijs iacemus: Erigi lapsos. 4 Ni manum tendas facilem: profundo Mergimur cuncti stygiæ paludis. Nos tuæ dextræ superas ad auras Gratia tollat. 5 Christe lux mundi super astra fulgens: Vita cælestis bonitasque summa. Nos redemisti phlegetontis amne Sanguine sacro. 6 Tu fide firma stabili ministros: Speque syncera solida fideles. Et sacri nostris animis calescat Ignis amoris. 7 Fletibus largis maculas lauemus Criminum: victu tenui teramus Carnis insultus domet abstinendo Mens pia corpus. 8 A tua dextra validè repressus Hostis antiquus: procul effugetur. Spiritus nobis tuus afficit: alto Missus ab orbe. 9 Sit deo patri decus & potestas: Eius & nato sit honor perennis. Cum quibus regnat deus v[er]nus æuo Spiritus omni. Amen. 2 TANNOTATIONES. In secundo versu. Lampades illustra. Lampades vocat hic author metaphorice cor da

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112 HYMNS instead: we have arranged the other according to the measure of the sapphic hymn in this way. 1 Now, gracious God, gently incline your pious ears to our prayers: we ask. And kindly hear your servants, offering vows. 2 From above, serene with a placid countenance, and with pious eyes guard your servants: drive away the darkness of our mind with clear light. 3 Cleanse the stains of sins by your goodness alone, loosing the chains of wickedness. Behold, we lie cast down by vices: raise up the fallen. 4 Unless you stretch out your ready hand, we all are easily swallowed in the deep of the Stygian marsh: let the grace of your right hand lift us up to the upper air. 5 Christ, light of the world, shining above the stars: heavenly life and highest goodness. You have redeemed us with sacred blood from the river of Phlegethon. 6 Strengthen your servants with firm, steadfast faith, and the faithful with sincere, solid hope. And may the sacred fire of love grow warm in our souls. 7 Let us wash away with abundant tears the stains of sins; with a frugal life let us wear down the assaults of the flesh: let a devout mind by abstinence subdue the body. 8 Strongly held back by your right hand, may the ancient enemy be driven far away. May your Spirit, sent from the high realm, come upon us. 9 To God the Father be glory and power; to his Son be everlasting honor. With whom the true God reigns forever, the Spirit of all things. Amen. 2 NOTES. In the second verse. “Lampades, illumina.” The author here metaphorically calls hearts lamps.

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EXO. 113 da humana: in quibus oleum charismatum sancti spiritus cu lumine bonorum operu debet reponi: vt cum sapientibus virginibus præparati ipsi sponso obuiu ire ritè possimus. Cum igitur lapades orat illustrari: corda nostra spirituali lumine repleri, perfundiq[ue]; petit. 7, In septimo versu. Retumde framea tua. Frameam nonnulli pro hasta vel lancea accipiunt: alij verò pro gladio, vt Augu. in expositione psalmi.8 dicés. Gladium dei bis acutum: hoc est frameam. Et Iuuenalis. Et Martis frameam & Cyrrhel spicula vatis. 8 In octauo versu. Sathan à tuis viribus contractus. Sathan, anis, vel sathanas, anæ: appellatium siue commune nomen est, idem designans quod adversarius. Et quonia diabolus maximè Christo & deo co[n]trarius est atque aduersus: nomine sathanæ frequentissimè & præsertim nuncupatur. Sed & hominibus interdum idem nomen attribur, vt tertius regum liber dicit: quòd suscitauit deus regi Salomoni sathanam. Et in euangelio legitur dixisse dominus beato Petro. Vade post me sathanæ: quia no sapis ea quæ dei sunt, sed ea quæ sùt hominu. IN QVAD RAGESIMA: alius hymnus. Am terquaternis trahitur Horis dies ad uesperu. Occasu sol pronunciat Noctis uenire tempora. Nos ergo signo domini Tutemur claustra pectoris: Ne serpens ille callidus Intrandi tentet aditum. 3. Sed armis pudicitiae Mens fulta vigil libere: Sobrietate comite Hostem repellat improbu. 4 Sed nec ciborum crapula Tandem distetet corpora. Ne ui per somnum animas Ludificatas polluat. Amen. Formam & speciem carminis iubici dimetri præfert hic hymnus: verum illius non omniquaque pedes obseruat: quandoquidem passim trocheum admittit, nonnunquam etiam pyrrhichium in locis anterioribus, & spondeum in secunda sede, quæ legibus illius metri non cohærent neque consentiunt. Describitur in eo tempus vespertinum: h quoniam

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EXO. 113 of the human soul: in which the oil of the charisms of the Holy Spirit with the light of good works ought to be stored, so that with the wise virgins we may be prepared to go forth rightly to meet the Bridegroom. Therefore, when the lamp is prayed to be illuminated, he asks that our hearts be filled and bathed with spiritual light. 7. In the seventh verse. “Return your sword.” Some take the sword to mean a spear or lance; others, however, as a sword, as Augustine in his exposition of Psalm 8 says: “The two-edged sword of God, that is, the sword.” And Juvenal: “And the sword of Mars and the arrows of Cyrrha’s prophet.” 8. In the eighth verse. “Satan, drawn back by your strength.” Satan, anis, or sathanas, anæ, is a common or general name, signifying the same thing as “adversary.” And since the devil is especially contrary to Christ and to God, and opposed to them, he is very frequently called by the name of Satan, and especially so. But the same name is sometimes attributed also to men, as the third book of Kings says: that God stirred up against King Solomon a satan. And in the Gospel it is read that the Lord said to blessed Peter: “Get behind me, Satan: for you do not savor the things that are of God, but the things that are of men.” IN QUADRAGESIMA: another hymn. By threes and fours is the day drawn on Through the hours toward evening. At sunset the sun proclaims The time for night to come. Therefore, by the sign of the Lord Let us guard the doors of our hearts, Lest that crafty serpent Try to enter within. 3. But with the arms of chastity Let the mind, upheld and watchful, freely With sobriety as its companion Repel the wicked foe. 4. Nor let the excess of food At length oppress the body, Lest by force through sleep It defile the soul, deceived. Amen. This hymn here bears the form and shape of an iambic dimeter song; yet it does not in every respect observe its feet: for it admits the trochee everywhere, sometimes even the pyrrhic in the earlier positions, and the spondee in the second place, which do not fit or agree with the laws of that meter. In it the evening time is described: h because

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114 HYMNORVM quoniam hîc hymnus canitur in officio vespertino, & exinde exhortatio salutaris sit: vt sanctæ crucis signaculo parsimoniâque victus simus muniti contra hostis antiqui insidias: nos assiduè vbi locum nanciscitur infestantis. 1 CANNOTATIONS. In primo versu. Ia ter quaternis. Dies in æquinoctio verno: duodecim horarum interuallum complectitur, & nocti adæquatur tantundem etiam spacij tum continenti. Frequenter autem & vt plurimum, quadragesimale tépus circa æquinoctij verni contingit curriculu[m], idcirco hic diem describit: duodecim horarum protentione. Quòd si paulo contractior aut productior fuerit diurni temporis mora: id parum refert, neque in discrimen debet adduci. 2 C In secundo versu. Nos ergo signo domini. Signum domini hic intelligitur sancta crux: quam dominus consecrauit & sanctificauit suo sanguine & morte. Et illa tutissimum est munimentum cordis contra hostiles insidias, exhorrescit enim illam dæmon: vt canis baculum quo percussus est. In hoc etiam versu, tutemur legendum est: non tutemus. Nà à tueor verbo deponente: formatur tutor, aris, frequentatiuum, itidem deponens, & quod omnino vocem refugit actiuam. Et quanuis scriptura dicat de patriarcha Iacob. Custodiuit illu[m] dominus ab inimicis & à seductoribus tutauit illum: id tamen haudquaquam ceseo in imitationem trahendum. Ita in primi versus principio, particula iam, potius quam sic, ponenda est: quanuis nonnulli id similitudinis habeant aduerbium: quod comparationem exprimens ad aliquid ante dictum: huic loco minus congruit. 3 C In tertio versu. Tandem distentet corpora. Distet et verbum est frequentatiuum à distendo, is, quod significat in diversas partes tendere: & ob repletione copiosam turgidum facere. Virgilius. Sic cythiso pastæ distentent vbera vaccæ. Et huiusmodi autem Ingluuie nimiaque ciboru[m] ingestione: præstaretur interdum materia immundiciæ, atq[ue] pollutionis nocturnæ. Proinde monet hic versus esse fugiendam ciborum crapulam: ne accidat nobis ludificatione illusionéque dæmonis ob huiusmodi distentionem illa nocturna contaminatio. Nec desunt qui hic distendat legunt: non distentet, sed nihil refert vtrum legatur. IN

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114 HYMNS since this hymn is sung in the evening office, and from this there follows a salutary exhortation: that we may be protected by the sign of the holy cross and by sobriety of life against the snares of the ancient enemy, who assails us continually wherever he finds a place. 1 ANNOTATIONS. In the first verse. Ia ter quaternis. The day at the vernal equinox: it comprises an interval of twelve hours, and is equal to night in the same amount of space then also continuously. But frequently, and for the most part, the forty-day season happens about the course of the vernal equinox, and therefore here it describes the day by the extension of twelve hours. If, however, the duration of the day should be a little shorter or longer: that matters little, and should not be brought into doubt. 2 C In the second verse. Nos ergo signo domini. The sign of the Lord here is understood to be the holy cross, which the Lord consecrated and sanctified by his blood and death. And that is the safest defense of the heart against hostile snares; for the devil shudders at it, like a dog at the stick with which he has been struck. In this also verse, tutemur should be read, not tutemus. For from the deponent verb tueor is formed tutor, aris, a frequentative, likewise deponent, and one that altogether avoids the active voice. And although Scripture says of the patriarch Jacob: The Lord kept him from enemies and guarded him from deceivers: yet I judge that this should by no means be drawn into imitation. So at the beginning of the first verse, the particle iam should rather be placed than sic; although some have it as an adverb of similitude, which, expressing a comparison to something previously said, is less suitable to this place. 3 C In the third verse. Tandem distentet corpora. Distet et is a frequentative verb from distendo, is, which signifies to stretch in different directions, and by filling up to make swollen with abundance. Virgil: Thus the udders of cows fed on cytisus are distended. And by such gluttony and excessive ingestion of food, material for uncleanness and nightly pollution is sometimes provided. Therefore this verse warns that overindulgence in food is to be avoided: lest through the devil’s trickery and illusion, because of such distention, that nightly defilement happen to us. Nor are there wanting those who read here distendat, not distentet; but it makes no difference which is read. IN

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EXPO. 115 IN QVADRAGESIMA, alius hymnns. 1 Am Christe sol iustitiæ Maiore tuo munere Mētis diescant tenebræ. Quod deëptio sit criminu[m]. Virtutu[m] ut lux redeat: 4 Dies uenit dies tua[m]: Terris diem dum reparas. In qua resflorent omnia. 2 Datępus acceptabile: Lætemur in hac: ad tuam Et poenitens cor tribue Per hanc reducti gratiam. Conuertat ut benignitas 5 Te rerum uniuersitas Quos longa suffert pietas. Clemens adoret trinitas: 3 Quiddam poenitentiæ Et nox noui per ueniam Da ferre: licet grandium Nouum canamus canticu[m]. Etiam carminis iambici dimetri speciem gerit & formâ (vt præcedens) hic hymnus, eius tamen non omnino tenetur legibus. Nam potissimum in tertia regione ac sedetrocheum recipit, qui à carminis huiusce sedibus omnib[us] exulat ac excluditur. In eo deus oratur, vt quoniam nunc est tempus acceptabile & dies salutis gratiam nobis concedat, salutarem pro peccatis nostris poenitentiam agendi. 1 ANNOTATIONES. In primo versu. Mentis diescant tenebræ. Diescant: diurno lumine illustrentur, & illuminatrice gratia diuina propellantur, est enim diescere: lucescere, & die terris reddi atque ostendi, & apta hic est metaphora, à die & lumine sensibili: ad intellectualem ac spiritualem. Porro alij hunc primum versum ita legut. Ia Christe sol iustitiæ, noctis recedant tenebræ: nunc mētis erat excitas, virtutum & lux redeat. Sed nullum in sententia est discrimen: sic ne, an vt ante positum est legeris. 2 In secundo versu. Quos longa suffert pietas. Pietas dicitur cultus deo debitus: aut obseruantia & veneratio quæ à filiis est exhibéda parentibus. Cum verò deo attribuitur ad homines, vt frequenter in vsu ecclesiastico: sumitur pro benignitate, clementia & misericordia. Itaque hic orat ecclesia, vt quoniam longanimitas dei nos longo tempore sustinet, expectans conversionem nostram: ipsa tandem ad poenitentiam nos adducat. Cæterum huius versus duo postrema carmina: h ij alij

Transcription: Translated (English)

EXPO. 115 IN QUADRAGESIMA, another hymn. 1 O Christ, Sun of righteousness, by Your greater gift May the darkness of the mind grow dim. That the stain of guilt may be removed. That by virtue light may return: 4 The day comes, Your day: As You restore the day to the earth. In which all things flourish. 2 You give an acceptable time: Let us rejoice in this: and to Your Grant a repentant heart Through this grace of our return. May kindness convert 5 The whole universe to You Those whom long-suffering mercy endures. May the gracious Trinity be adored: 3 Something of repentance And the night, through pardon, Grant me to bear: though of lofty strains Let us sing a new song. This hymn also has the form and shape of iambic dimeter verse, but, like the preceding one, it is not wholly bound by its laws. For chiefly in the third region and the set trochee it receives what is excluded and shut out from all the seats of this kind of verse. In it God is entreated that, since now is the acceptable time and the day of salvation, He may grant us the grace of doing salutary penance for our sins. 1 NOTES. On the first verse. May the darkness of the mind grow dim. Grows dim: may they be illuminated by daylight, and driven out by divine enlightening grace; for to grow dim is to grow light, and to be brought back and shown to the earth in the day; and here the metaphor is apt, from sensible day and light to intellectual and spiritual. Moreover, some read this first verse thus: O Christ, Sun of righteousness, may the darkness of the night depart: now let the mind be awakened, and let the light of virtues return. But there is no difference in meaning: whether you read it thus or as it stands above. 2 On the second verse. Those whom long-suffering mercy endures. Mercy is said to be the worship due to God, or the observance and reverence which is to be shown by children to parents. But when it is attributed to God in relation to human beings, as is frequent in ecclesiastical usage, it is taken to mean kindness, clemency, and mercy. Therefore here the Church prays that, since the long-suffering of God sustains us for a long time, awaiting our conversion, He may at last bring us to repentance. As for the final two lines of this verse: h ij others

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Hymnorum alij hoc pacto habent, ne nos vacuos transeat: hoc quod benigne prorogas, hoc est, ne illa benigna dilatio tua qua differs iram tuam nobis immittere: negligenter à nobis incuriis & sine fructu conversionis & boni operis prætereatur. Et hæc sententia: etiam pia est & conveniens. 3 In tertio versu. Da ferre, quanuis grandium. Adiectiuum illud, ac sequens substatiuum criminum, refertur, vt hæc habeatur sentetia. Da ô Christe nobis ferre ac pati quiddam poenitentiæ quod demptio sit & ablatio criminu[m] quauis grauium & enormium: magno tuo & ingenti dono. Ex sola enim gratuita bonitate tua: omnia nostra crimina quantumuis grauia delere paratus es. 4 In quarto versu. Dies venit dies tua. De die paschali hic versus rectè intelligitur: qui dies domini est, na[m] triumphali sua resurrectione illum consecrauit & sanctificauit. Vnde in denominationibus dierum hebdomadę, dies illi respondens per totum anni circulum: vocatur dies dominicus. Et de illo die canit ecclesia. Hæc dies quâ fecit dominus: exultemus & lætemur in ea. < Psal. 117.> Porrò in illa die resflorent omnia, non tam corporaliter ob vernam temperiem, quàm spiritualiter ob nouam vitam humano generi reparatam. Idcirco subiungit aptè litera, lætemur in hac, scilicet die tua paschali: reducti ad tuam gratiam, per hanc diem. Na[m] per paschale mysterium reconciliati sumus deo: & ad vitam reuocati. IN QVADRAGESIMA, alius hymnus. I Esu quadragenariæ Qua pro suis excessibus Dicator abstinentiæ: Orat profusis precibus. Qui ob salutem metiu[m] 4 Tu retroacta criminæ Hoc sanxeras ieiunium. Tua remitte gratia: 2 Quo paradiso redderes Et à futuris adhibe Seruata parsimonia. Custodiam mitissimè. Quos inde gastrimargiæ 5 Vt expiati annuis Huc illecebra depulit. Ieiuniorum victimis: 3 Adesto nunc ecclesiæ: Tendamus ad paschalia Adesto poenitentiæ. Digne colenda gaudia. Propemodùm carminis iābici dimetri leges & iura ser- ua

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Some other hymn texts have it this way, so that it may not pass us by empty: that which you graciously grant, that is, may your gracious delay, by which you defer bringing your wrath upon us, not be passed over by us carelessly and without the fruit of conversion and good works. And this interpretation is also pious and fitting. 3 In the third verse. “Grant to bear, though of great [sins].” That adjective, and the following noun “of crimes,” are to be referred so that the sentence may be understood thus: Grant, O Christ, to us to bear and to suffer something of penance, which may be the remission and removal of crimes, however grave and enormous, by your great and exceeding gift. For by your alone free goodness you are ready to blot out all our crimes, however serious. 4 In the fourth verse. “The day has come, your day.” Here the verse is rightly understood of the Paschal day: for it is the Lord’s day, since by his triumphant resurrection he consecrated and sanctified it. Hence, among the names of the days of the week, the day corresponding to it throughout the whole yearly cycle is called the Lord’s day. And of that day the Church sings: “This is the day which the Lord has made; let us exult and rejoice in it.” <Ps. 117.> Moreover, on that day all things flourish again, not so much bodily because of the springtime weather, as spiritually because of the new life restored to the human race. Therefore the text aptly adds, “let us rejoice in this,” namely in your Paschal day: brought back to your grace through this day. For through the Paschal mystery we have been reconciled to God and recalled to life. IN LENT, another hymn. I Jesus of the forty-day fast, for his excesses The one dedicated to abstinence prays with abundant petitions. Who, for the salvation of the world, 4 You have ordained this fast By the sins of those gone before: 2 So that you might restore to paradise Your grace forgive them now: The portion preserved by moderation. And for those yet to come, bestow A most gentle guardianship. Those whom from there the lure of gluttony 5 So that, purified by yearly Drove here below. Victims of fasts: 3 Be present now to the Church: Let us hasten toward Paschal Be present to repentance. Joys worthy to be celebrated. Observe, as much as possible, the laws and rules of the iambic dimeter meter.

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EXO. 117 uat hic hymnus: habet tamen interdu[m] vocalis post vocalê sine collisone consequentiam, & nonnullis in locis trocheum pro spondeo. Assignantur in eo commoditates iciunij quadragesimalis: à Christo constituti ob animarum nostrarum salutem, & oratio ad ipsum fit, vt dignetur salutarem nobis poenitentiam elargiri, & gratiam dignè celebrandi festa paschalia. 2 TANNOTATIONES. In secundo versu. Quo para diso redderes. Hic vna adducitur causa instituti à Christo iciunij, scilicet vt homines per iciunium & abstinentiam redirent in paradisum: quos primorum parentum gula & vetiti fructus manducatio illinc expulerat, & in hoc quasi exilium detruserat. Porrò gastrimargia Græcum vocabulum: Latine ingluuiem significat cum quis nimia ciboru[m] copia se onerat atq[ue] refarcit. Illecebra verò dicitur: quicquid ad voluptates gustus & tactus nos illicit ac prouocat: vt cibus, potus, corporum pulchritudo, & alia concupiscentiæ carnis irritamenta. 4 In quarto versu. Tu retroacta crimina. Duo hic petuntur: quæ semper à deo obnixè postulare debemus, scilicet comissorum ac perpetratorum criminum remissio: & à futuris ne admittantur cautio atque custodia. Et meritò hæc à deo postulanda sunt, sine quo nec antactoru[m] peccatoru[m] venia, nec à futuro malo liberatio atque protectio obtineri potest. 5 In quinto versu. Vt expiati annuis. Hic alia assignatur causa obseruationis iciunij quadragesimalis, vt scilicet per illud tanquam hostia[m] & victima[m] deo oblatam, animo expurgati à carnalibus desiderius, paschalia sacramenta dignius sumere & tantâ solennitate syncerius celebrare possimus, est enim iciunium vt purgatoria quædam superfluorum humorum medicina: animu[m] disponens ad puriorem & synceriorem diuinorum participationem. IN QVADRAGESIMA: ALIVS HYMNVS. S Vmmi largitor præmij, Spes qui es unica mu[m] di: Præces intende seruorum Ad te deuotè clamantum. 2 Nostra te conscientia Graue offendisse monstrat Qua[m] emu[n]des supplicamus. Ab omnibus piaculis. h iij Si

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EXO. 117 Yet this hymn has, however, at times a vowel after a vowel without collision in sequence, and in some places a trochee in place of a spondee. In it are assigned the advantages of the Lenten fast, instituted by Christ for the salvation of our souls, and a prayer is made to him that he may deign to grant us saving repentance and the grace to celebrate the paschal feast worthily. 2 Notes. In the second verse. “That you would restore to Paradise.” Here is set forth one cause of the fast instituted by Christ, namely, that men through fasting and abstinence might return to Paradise, from which the gluttony of our first parents and the eating of the forbidden fruit had driven them out and thrust them, as it were, into this exile. Moreover, gastrimargia is a Greek word; in Latin it signifies ingluuies, when a man burdens and stuffs himself with an excessive abundance of food. But illecebra is said to be whatever entices and provokes us to the pleasures of taste and touch: as food, drink, bodily beauty, and other incitements of the lust of the flesh. 4 In the fourth verse. “Your sins committed before.” Two things are here asked for, which we must always earnestly ask of God, namely, the forgiveness of sins committed and perpetrated, and, for the future, caution and protection lest they be committed. And rightly these things are to be asked of God, without whom neither pardon for sins already committed nor deliverance and protection from future evil can be obtained. 5 In the fifth verse. “That, purified by yearly...” Here another reason is assigned for observing the Lenten fast, namely that through it, as through a sacrifice and victim offered to God, we may, with our minds cleansed from carnal desires, be able to receive the paschal sacraments more worthily and celebrate so great a solemnity more sincerely. For fasting is a kind of purgative medicine for superfluous humors, disposing the mind to a purer and more sincere participation in divine things. IN LENT: ANOTHER HYMN. O bounteous giver of the prize, You who are the world’s only hope: Attend to the prayers of your servants Who devoutly cry out to you. 2 Our conscience shows that we have gravely offended you; we ask that you cleanse us from all sins. h iij Si

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EXO. 119 puro corde rogemus deum vt peccatoru[m] remissione[n] nobis tribuat illam debet nobis exhibere ex suo ipsius promisso, quo pollicitus est p[er] qu[er]c[ui]c[ui]que orantes petierimus, haud dubiè illa fiet nobis. < Marc. II> 4 Q[ui] la quarto versu. Ergo accepta tu nostru[m]. Ita legedu[m] est id carmen per imperatiuu[m] modu[m] verbi actiui: quod cu[m] accusatiuo sequente ordinetur. Na si ponatur ibide[m] imperatiuum passiuu[m] acceptare, vt medosi habent libri: neque illud sententiæ congruet neque structuræ orationis, quonia[m] accusatiuus ille non posset cu[m] eo verbo rectè ordinar. Alij autem legunt, ergo accepta hoc nostru[m], & vtiq[ue] rectius q[uæ] exteri[n]am pronomen tu, videtur ibi superfluere. 1 Q[ui] In quinto versu. In qua gloriatur vnus. Verbu gloriatur non propriè ibi sumitur: vt significet de aliquo bono apud se gloriam & gesti[n]ctis animi lætitiâ habere, quo modo apud paulu[m] legim[ur]. Qui gloriatur: in domino glorietur, sed hic tætundè valet: atque glorificatur, laudatur, & honoratur. Id enim aptius deo q[uæ] alteru[m] attribuimus. IN QVAD RAGESIMA, alius hymnus. Nazaræne dux Bethleem, verbum patris. Quem partus alui virginalis protulit. Adesto castis Christe parsimonius: Festumq[ue] nostrum rex serenus aspice, Iciuniorum dum litamus uictimam. 2 Nihil hoc profecto purius mysterio: Quo fibra cordis expiatur liuidi, Intemperata quo domantur uiscera, Aruina putrem ne resudans crapulam: Obstrangulatæ mentis ingenium premat. 3 Sit trinitati in unitate gloria: Sit unitati in trinitate gratia, Potestas honor atque iubilatio: Nostra benignè cum beneuolentia Iciuniorum acceptanti munera. Amen. Monocolo, vnumbreque & vniforme carmen in hoc h iiij hymno

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EXO. 119 let us purely pray to God that he grant us the remission of sins; he ought to bestow it upon us by his own promise, by which he has promised that, through our prayers, whatever we shall ask will undoubtedly be done for us. < Mark. II> 4 Q[ui] at the fourth verse. Therefore, “Accept thou our...” Thus that hymn must be read in the imperative mood of the active verb: because it is to be construed with a following accusative. For if the passive imperative acceptare be placed there, as the muddled books have it, neither will it agree with the sense nor with the structure of the sentence, since that accusative could not be properly arranged with that verb. Others however read, therefore accept this our..., and indeed more correctly, because the foreign pronoun tu seems to superfluously appear there. 1 Q[ui] In the fifth verse. In which one boasts. The verb gloriatur is not used there properly: as if it should signify to have glory about some good within oneself and the delight of a cheerful mind, in which way we read in Paul: He who boasts, let him boast in the Lord; but here it is used in another sense: namely, is glorified, praised, and honored. For that is more fitting to God than to another. IN QVAD RAGESIMA, another hymn. Nazarene leader, Bethlehem, word of the Father, Whom the birth of a virginal womb brought forth. Be present, O Christ, to the chaste and temperate: And with serene kingly gaze look upon our feast, While we offer the victim of our fasts. 2 Certainly nothing is purer than this mystery: by it the fiber of the heart, stained with bile, is cleansed, by it unruly entrails are subdued, lest the grease, exuding rotten gluttony, should weigh down the genius of the oppressed mind. 3 Let there be glory to the Trinity in unity: let there be grace to the Unity in Trinity, power, honor, and jubilation: for our kindly goodwill, graciously accepting the gifts of fasts. Amen. A monocolon, an uneven and uniform hymn in this h iiij hymn

Transcription: ATR-1

Hymnorum hymno servatur, 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 littera[m], 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. Nempè in eo eleganter & amplei ieiunij commendationem prosequitur exemplo Moysis, Heliç, 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: quoniam 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 regat populum meum Israel. Porrò in hac dictione Bethleem, constituendo carmé in pedes: seruâda est synêresis: quæ est duaru[m] syl labaru[m] eiusde dictionis 1 vna[m] coalescétia: ob collisione vocalis, vt dictio supradicta, tu[m] cu[m] pedes exquiruntur, p[er]feratur dissyllaba: quauis semp[er] trissyllaba scribit debeat & legi. < In>

Transcription: Translated (English)

Hymnorum the hymn is preserved in iambic senarius, namely: which in odd places, the first, third, and fifth, has an iamb and a spondee, and sometimes an anapest in place of a spondee. In the even positions, however, the second, fourth, and sixth have only an iamb, provided that the last syllable of the poem be long. For if a short syllable, as it were, ends the poem, a pyrrhic is placed in the sixth place. And the rule of this poem is observed most exactly in the first two verses of this hymn, which are known to be Prudentius's. Not, however, in the third verse, because it admits in some places a trochee, and a pyrrhic in the preceding positions, and also has a vowel now before a vowel, now a letter, placed in succession without elision, which are contrary to the laws of hexameter verse. Nor is that third verse read in Prudentius, but was added by some unknown author: so that, according to ecclesiastical custom, this hymn may end in a thanksgiving. Its author is Prudentius, in whom this hymn is much more full and expansive than it is usually sung in the church office. For in it he elegantly and amply pursues the commendation of fasting by the example of Moses, Elijah, John the Baptist, and Christ, and indeed also of the Ninevites: who, having heard Jonah's preaching, proclaimed a public fast, and by their repentance appeased God, who was angry with them. If therefore it should please anyone to run through the whole hymn, let him return to the source itself (I mean Prudentius). < John 3 > < Luke 1 > < Luke 4 > < Matt. 2 > < Micah 5 > ANNOTATIONS. On the first verse. O Nazarene, leader of Bethlehem. The Son of God (to whom this supplication is directed), as made man, is here called Nazarene: because he was conceived and brought up in the city of Nazareth, as the evangelical reading relates, and in him was fulfilled that prophetic saying: for he shall be called a Nazarene. He is also called leader of Bethlehem, because there according to the flesh he was born, and was adored by the Magi. Wherefore the prophet Micah foretold the place of his birth: he was called by this name when he said: And you, Bethlehem, land of Judah, are by no means least among the princes of Judah: for from you shall come forth a leader, who shall rule my people Israel. Moreover, in this word Bethlehem, when the poem is arranged into feet, synæresis must be observed: that is, the coalescence of two syllables of the same word into one, on account of the elision of a vowel, so that the aforesaid word, when the feet are being scanned, may be taken as a disyllable, although it ought always to be written and read as a trisyllable. < In >

Transcription: ATR-1

EX PO. In quinto eiusdem primi versus carmine (habet enimquis que versuum, quinque carmina conformia) litamus ver- bum à litare (quod sacrificare signat & offerre) cum accu- satiuo ponitur. Interdum & datiuum habet, vt Mantuan. Satmane Ioui superisque litatum. Nonnunquam verò ablatiuum, vt Virgilius in Aeneide. Sanguine quærendi reditus, animáque litandum Argolica. 2 In secundo versu. Quo fibra cordis expiatur liuidi. Fibra in singulari numero hic ponitur: quod nomen au- thores frequentius pluraliter dicunt. Et est quarumuis re- sum extremitas. Vnde & iecoris, cordis, linguæ, & quoru- cunque viscerum extremitates: fibræ dicûtur. Inde & ve- stimentorum oras extremasque partes: simbrias dici putât Virgilius in Sexto. Nec fibris requies datur vlla renatis. Aruina verò est durum pingue inter curem & carnem: vt author est Seruius. Virgilius in Aeneide. Pars leues cly- peos & lucida spicula tergunt Aruina pingui. Itaque sen- sus huius versus est, quod per ieiunium crassior materies ipsius cordis oppressi nimia ciborum, copia expurgatur: ne ex larga sagina pinguedo & obesitas corporis in sudo- rem resoluta, obruat vigorem spiritus, obnubilati & of- fuscati copioso alimento corporisque pondere. Non enî sinit intemperatior cibus: lympidam animi aciem ad con- templationem rerumque perspicientiam subuehi. IN QVADRAGE SIMA: alius hymnus. Vltor dei memento Fugiunt crucem tenebræ. Te fontis et lau- Tali dicata signo cri Mens fluctuare nescit. Rorem subisse sanctum: 4 Procul O procul ua- Te chrismate innouatum, gantum 2 Fac cu[m] uocante somno Portenta somniorum. Castum petis cubile, Procul esto peruicaci Frontem locumq[ue] cordis Præstigator astu. Crucis figura signet, 5 O tortuose serpens 3 Crux pellit omne cri- Qui mille per mean- men, dros, Fr. 14-

Transcription: Translated (English)

EX PO. In the fifth line of the same first poem (for each of the verses has five corresponding poems) “litamus” is used with the accusative, from “litare” (which signifies to sacrifice and to offer). Sometimes it also takes the dative, as Mantuanus: “Satmane Ioui superisque litatum.” Sometimes also the ablative, as Virgil in the Aeneid: “Sanguine quærendi reditus, animáque litandum Argolica.” 2 In the second verse. “Quo fibra cordis expiatur liuidi.” “Fibra” is here put in the singular number: a noun which authors more frequently use in the plural. And it is the extremity of any sinew. Hence also the extremities of the liver, heart, tongue, and whatever viscera are called “fibrae.” From this, also, the edges of garments and their outermost parts are thought by Virgil in the Sixth to be called “fimbriae.” “Nec fibris requies datur vlla renatis.” “Aruina” is hard fat between the skin and the flesh, as Servius states. Virgil in the Aeneid: “Pars leues clypeos & lucida spicula tergunt Aruina pingui.” Thus the sense of this verse is that, through fasting, the thicker matter of the heart itself, oppressed by excess of food, is purified: lest, from too abundant feeding, the fatness and obesity of the body, dissolved into sweat, should overwhelm the vigor of the spirit, clouded and obscured by copious nourishment and the weight of the body. For immoderate food does not allow the clear sight of the mind to be lifted up to the contemplation and understanding of things. IN QVADRAGE SIMA: another hymn. Avenger of God, remember The darknesses flee the cross. You, renewed with chrism, The holy dew of the fountain has entered; 2 With sleep calling, Make the bed chaste which you seek, The cross’s figure mark The brow and the place of the heart, 3 The cross drives away every crime, From the sign dedicated thus The mind knows not how to waver. 4 Far away, O far away Let the phantoms of dreams vanish. Far away let the stubborn Deceiver by craft be kept. 5 O tortuous serpent Who through a thousand winding paths, Fr. 14-

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Hymnorum Fraudésque fluxuosas Agitas quieta corda. 6 Discede: Christo hic est. Hic Christus est: liquesce. Signum quod ipse nosti: Damnat tuam cateruam. 7 Corpus licet fatiscens Iaccat recliue paulum. Christum tamen sub ipso Meditabimur sopore. Amé Ode præsens & hymnus, carmen seruat iambicum dimetrum catalecticum, quod vna deest syllaba ad quarti pedis complementum. In vnoquoque enim carmine tres constituuntur pedes cum dimidio: vt sit quodque carmen heptimemeris iambica, id est medietas metri iambici septonarij. Constituitur autem primo loco & tertio, sponde aut iambus, nonnunquam verò anapestus, spondei sedem occupat. secundo verò loco, solus constituitur iamb. Postrema demùm syllaba: nunc longa, nunc breuis (quod cuiusque carminis commune est) collocatur. Et vbique hoc in hymno, supradicti carminis lex & regula: integrè & examussim obseruata conspicitur. Author eius, Prudentius, qui hunc hymnum ponit in calce maioris & amplioris hymni inscripti, ante somnum, cuius initium est. Ades pater supreme, quem nemo vidit vnquam, patrisque sermo Christe, & spiritus benigne. Et hic cum cæteris hymnis Prudentianis passim legitur integer, nos autem solos hic eos posuimus versus: qui in ecclesiastico officio cantari solent. In eo sit exhortatio ad vnumquémque Christianum, vt cubiculu[m] petiturus sanctæ crucis signo se muniat contra insidias & illusinoes sathanæ, qui non modo in vigilia, sed & inter dormiendum homines infestat: illusoriisque terret insomniis. IANNOTATIONES. In primo versus. Te fontis & lauacri. Hortatur author hoc loco, quod assidua animum nostrum subeat recordatio, nos salutari fonte baptismatis, regenerationisque & illuminationis sacramento esse ablutos, vbi Christianorum nomen accepimus & peccatorum omnium abstersionem. Nos itidem sacrosancto vnctionis oleo delibutos esse atque perunctos: aut in ipsius baptismi susceptione, aut potius in sacramenti confirmatiois pceptione, quo tanquam pugiles cõtra demo- nem

Transcription: Translated (English)

Hymns And the treacherous, shifting deceits You disturb, calm hearts. 6 Depart: Christ is here. Christ is here: melt away. The sign that you yourself know: It condemns your troop. 7 Though the failing body Lies a little inclined on its side. Yet beneath it Christ We shall meditate even in sleep. Amen This present ode and hymn preserves the iambic dimeter catalectic meter, lacking one syllable for the completion of the fourth foot. For in each verse there are three and a half feet: so that each verse is an iambic heptameter, that is, half of the iambic septenarius meter. In the first and third places, a spondee or an iamb is set, though sometimes an anapest occupies the place of a spondee. In the second place, only an iamb is set. The final syllable, at last, is now long, now short, as is common to every such verse. And everywhere in this hymn the rule and law of the aforesaid meter is seen to be carefully and exactly observed. Its author is Prudentius, who places this hymn at the end of the greater and more ample hymn entitled “Before Sleep,” whose opening is: “Come, Father supreme, whom no one has ever seen, and Christ, the Father’s Word, and you, kindly Spirit.” And here, together with the other Prudentian hymns, it is found entire; but we here have set down only those verses which are customarily sung in the ecclesiastical office. In it there is an exhortation to every Christian, that when he is about to go to bed he should fortify himself with the sign of the holy cross against the snares and illusions of Satan, who not only in waking hours but also while people are sleeping assails them and frightens them with deceitful dreams. ANNOTATIONS. On the first verse. “To the font and washing.” The author here urges that the frequent recollection should come to our mind that we have been washed in the saving font of baptism and in the sacrament of regeneration and illumination, where we received the name of Christians and the cleansing of all sins. We have likewise been anointed and smeared with the most sacred oil of unction: either at the receiving of baptism itself, or rather at the reception of the sacrament of confirmation, by which, as though as wrestlers against the demo- nem

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EXPO. 123 nem spiritualibus armls instruimur: charismatum scilicet spiritus sancti exuberantia & donis. 4. In quarto versu. Procul esto peruicaci. Præstigator dicitur, qui intuentium oculos præstingit ac eludit: obijci ens illis rei cuiuspiam speciem quæ tamen non adest, aut eam alio exhibens modo quàm res se habet. Vnde qui magis gaudent præstigijs atque vanitatibus: rectè præstigatores dicuntur: & omnium maximè is, qui præstigiaru[m] & mendacij pater est: enitens humanas mentes vana rerum figura & specie eludere, ad quem hoc loco couertitur authoris sermo. At verò peruicax, is, dicitur: qui perstat assiduè in opera, vt tandem vincat, violentéque & importunè alium quatit & impellit: vt tandem euiectum pro sternat humi, quod vel maximè dæmonis est proprium. 5 In quinto versu. Qui mille per meandros. Meander siue Meandrus: fluui est Phrygiæ siue Meoniæ, ita sinuosis fluxibus: vt sæpe credatur ad fontem reuerti. Ouidius. Non secus ac liquidis phrygius Meander in vndis. Vnde veteres, obliquitates omnes: Meandros appellarût. Cicero: Scio quos tu meandros quæsiuisti. Et ita hoc loco concinnè atque appositè inuolutiones illas, circuitiones & ambages obliquas quibus nos circuuenire noster adversarius emititur: author & meandros vocat, & fraudes fluxuosas atque sinuosas. 7 In septimo versu. Corpus licet fatiscens. Fatiscere est defatigari: siue deficere viribus ex assiduò labore, vt corp[us] diurna opera demùm fatiscit. Indefessus & defessus formantur: cognatæ significationis participia Sunt etiam qui in voce deponentis verbi: fatiscor proferunt. Sed vtrumuis dixeris: fatiscens participiu[m] rectè inde deducitur. Porrò recliue id dicitur: quod humi reclinatum est, fusum & stratu[m], vt dormientiu[m] corpora. Dicitur & in secunda declinatione reclium: sicut & cætera composita à nomine cliuus, & secundu[m] & tertiu[m] habet inflexione[m], vt ac:liu[m], decliuus procliuus: aut accliuis, decliuis procliuis. In secundo verò eiusde versus carmine: paulùm legendum potius crediderim (quod aduerbium est, significans parum, modicu[m], pauxillum) quàm paulò. Nam hoc comparatiuis dictionibus adiungi debet: sicut & cætera quantitatis aduerbia in o desinentua, vt tanto, quanto, aliquanto, modico. Virgilius. Paulò maiora canamus. Pau

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EXPO. 123 we are equipped with spiritual arms: namely, with the abundance and gifts of the Holy Spirit. 4. On the fourth verse. “Far be it from the obstinate.” A prestigator is one who dazzles and deceives the eyes of those who look, setting before them the appearance of something that is not there, or presenting it in a way other than the thing actually is. Hence those who take greater delight in sleights and vanities are rightly called prestidigitators; and most of all he who is the father of sleights and of lies, striving to deceive human minds with the empty form and appearance of things; to him the author’s speech in this place is directed. But obstinate is said of one who persistently continues in his work until he finally prevails, and who violently and importunately shakes and drives another, so that at last, when cast out, he may lay him low on the ground, which is especially characteristic of the devil. 5. On the fifth verse. “Through a thousand meanders.” The Meander, or Meandrus, is a river of Phrygia, or Meonia, with such winding courses that it is often believed to return to its source. Ovid: “Not otherwise than the Phrygian Meander in liquid waves.” Hence the ancients called all winding turns meanders. Cicero: “I know what meanders you have sought.” And so in this place, fittingly and appropriately, the author calls those convolutions, circuits, and oblique windings by which our adversary strives to circumvent us, both meanders and also deceitful tricks that are flowing and winding. 7. On the seventh verse. “Though the body is growing faint.” To grow faint means to be wearied, or to fail in strength from continual labor, as the body at last grows faint from daily work. From this are formed indefessus and defessus, participles of kindred meaning. There are also those who use, in the deponent form, fatiscor. But whichever you say, the participle fatiscens is rightly derived from it. Moreover, recliue is said of that which is laid back on the ground, spread out and stretched down, as the bodies of sleepers. It is also said in the second declension, reclium, just as the other compounds from the noun clivus have both second and third declension inflection, as aclivium, declivus, proclivus; or acclivis, declivis, proclivis. But in the second part of the same verse, I would rather think paulùm should be read, which is an adverb meaning “a little,” “somewhat,” “a small amount,” than paulò. For this latter ought to be joined with comparative words, just as other adverbs of quantity ending in -o, such as tanto, quanto, aliquanto, modico. Virgil: “Let us sing of somewhat greater things.” Pau

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EXPO. 511 deo in tertio loco, & in anterioribus sedibus recipit pyr- rhichium, contra huiusce metri leges & iura. Author eius Theodulphus Aurelianensis episcopus, quanuis non desint, qui ipsum Fortunato episcopo ascribant: alij verò Sedulio. Quisquis tamen eius author fuerit: hymmus ipse totus est religiosæ pietatis & affectuosæ deuotionis refertissimus, recensens dominicæ passionis mysteria, & præclara viuificæ crucis præconia. in qua peractum est humanæ redemptionis sacramentum. Demum ad eam pia dirigitur oratio fidelium: vt illis protectio sit, munimentum & præsidium. 1 ANNOTATIONS. In primo versu. Vexilla regis prodeunt. Vexilla (vt notum est) signa sunt militaria principum & regum: quæ in bello eriguntur vbi manus conseruntur cum hostibus, haud aliter insignia sacra passionis domini nostri: vt flagella, corona spinea, crux, claui, lanceæ: sunt eius vexilla, quibus antiquum debellant hostem, & principem huius mundi eiecit foras. 2 In secundo versu. Hic immolata est hostia. Substantium illud hostia, in fine versus huius positum: refertur ad adiectiua præcedentia, tendens & immolata, vt hæc habeatur sententia, hostia (scilicet Christus: qui obtulit semetipsum pro nobis) tendens viscera siue membra confixa clauis, & etiam tendens vestigia manus siue manuum: immolata est hic, scilicet in cruce tanquam in sacrosancto altari, gratia redemptionis: id est propter nostram redemptionem, vt gratia, ibi sit ablatiui casus. 3 In tertio versu. Quo vulneratus insuper. Pronomen illud quo, refertur ad nomen patibulo: in primo versu positum, vt hic sit sensus, in quo patibulo: vltra manus & pedes confixos ipse carnis conditor etiam vulneratus est à cumine & cuspide militaris lanceæ, vt & ipse nos lauaret à crimine: ex eo vulnere lateris manauit vnda sanguine. Cæterum iam Christi crucifixio quàm lateris eius iam mortui apertio: ex decimonono euangelij Ioannis capite manifestè cognoscitur. 4 In quarto versu. Regnauit à ligno deus. Illud oraculum propheticum sumptum est ex psalmo 95. vbi secundum Romanâ psalmodiâ nunc legitur. Commoueatur à facie eius [con]niuersa terra: dicite in nationibus quia dominus regnauit à ligno. Et in tempore paschali vsque ad ascensionem domini, vbi sit in officio

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EXPO. 511 deus in the third place, and in the preceding lines receives a pyrrhic, contrary to the laws and rules of this meter. Its author is Theodulphus, bishop of Orléans, although there are not lacking those who ascribe it to Bishop Fortunatus; others, however, to Sedulius. Whoever, then, its author may have been, the hymn itself is altogether most full of religious piety and heartfelt devotion, recounting the mysteries of the Lord’s Passion and the glorious praises of the life-giving Cross, in which the sacrament of human redemption was accomplished. Finally, to it the devout prayer of the faithful is directed: that it may be for them protection, defense, and refuge. 1 ANNOTATIONS. On the first verse. Vexilla regis prodeunt. Vexilla, as is known, are military standards of princes and kings, which are raised in war when hands are joined with enemies; no differently are the sacred emblems of the Passion of our Lord: the scourges, the crown of thorns, the cross, the nails, the spear—these are his standards, by which he overthrows the ancient enemy and cast out the prince of this world. 2 On the second verse. Hic immolata est hostia. The substantive hostia, placed at the end of this verse, refers to the preceding adjectives, tendens and immolata, so that this sense is understood: the victim (namely Christ, who offered himself for us), stretching forth his innards or limbs nailed with nails, and also stretching forth the traces of his hands or hands, was here sacrificed, namely on the cross as on a most holy altar, for the grace of redemption; that is, on account of our redemption, so that gratia is in the ablative case. 3 On the third verse. Quo vulneratus insuper. That pronoun quo refers to the noun patibulo, placed in the first verse, so that the sense here is: on which patibulum, beyond the hands and feet fixed with nails, he himself, the maker of the flesh, was also wounded by the point and spear of the military lance, so that he himself might wash us from guilt; from that wound of the side flowed a stream of blood. Moreover, now Christ’s crucifixion, and the opening of his side after death, is plainly known from the nineteenth chapter of the Gospel of John. 4 On the fourth verse. Regnauit à ligno deus. That prophetic oracle was taken from Psalm 95, where according to the Roman psalter it is now read: Let the whole earth be moved at his presence; say among the nations that the Lord has reigned from the tree. And in the Paschal season until the Ascension of the Lord, where it is in the office

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116 HYMNORVM cio ecclesiastico memoria de facta cruce: habetur hic ver sus ante orationem, secundum multarum ecclesiarum v- sum Dicite in nationib[us]: quia dominus regnauit à ligno. Psalterium tamen hebraicum & gallicum: non habet in eo versu adiectam hanc particulâ, à ligno, vt studiosè & gna- uiter annotauit in illius psalmi expositione: præceptor meus, Iacobus Stapulensis. Porrò alij hunc versum ita le gunt. Impleta sunt quæ cecinit, David fidelis carmine: di- cendo nationibus, regnauit à ligno deus. Sed aut pauca aut nulla est in sensu discrepantia: si ne an aliter legeris. Non est tamen hoc secundo modo carmen tam aptum, nam trocheus in primo carmine tertium occupat locum. Insuper adiectiuum illud fideli, concinnius ad substanti- uum carmine: quàm in nominativo positum ad David re- fertur. Et præpositio in tertio carmine expressa, reddit eâ sententiam conformiorem illi particulæ psalmi, ex qua sumpta est. 5 In quinto versu. Ornata regis purpura. Nomine purpuræ intelligit hic author pretiosum Christi sanguinem: quo ipsa crux perfusa & sanctificata est, quòd purpurei sit & rosei coloris, ipsique purpuræ colore persi milis. Referunt enim naturales historici: purpuram ipsam cochiliorum sanguine tingi. Et conformis est hæc deuo- ta sententia illi sublimi præconio: quo sanctus Andreas gloriosa morte deum clarificaturus, visam crucem saluta uit, ita exclamans. Salue crux pretiosa, quæ in sanguine Christi dedicata es: & ex membris eius tanquam margari tis ornata. 6 In sexto versu. Beata cuius brachijs. Hic brachia dicuntur laterales extremitates crucis in transuer sum porrectè: quibus domini nostri brachia erant affixa. Dicitur itidem metaphoricè hoc loco arbor crucis fuisse statera corporis domini, quoniam sicut statera sustentat pondus illi impositum: ita & crux ipsa sustentauit gloriosum Christi corpus in eo suspensum, & prædam tulit tarta ris: nam virtute crucis & mortis Christi, infernus spolia- tè est, vt prædixerat propheta. Ero mors tua O mors, mor sus tuus ero inferne. Cæterùm in secudo huius versus car mine potius legendum est. Pretium pependit seculi, vt sit anapestus in primo loco: qui non vitiat carmen, qui seculi pependit pretium, vt legunt multi. Nam troche ibi ter tium occuparet locum, quod non est vsquequaque in hoc gene-

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116 HYMNS In ecclesiastical usage, as a memorial of the made cross, this verse is placed here before the prayer, according to the custom of many churches: Dicite in nationibus: quia dominus regnauit à ligno . Yet the Hebrew and Gallican Psalter do not have this added phrase, à ligno , in that verse, as my teacher, Jacobus Stapulensis, has carefully and diligently noted in his exposition of that psalm. Moreover, others read this verse thus: Impleta sunt quæ cecinit, David fidelis carmine: dicendo nationibus, regnauit à ligno deus . But there is little or no difference in sense, if you read it otherwise. Yet in this second way the verse is not so fitting, for the trochee in the first line occupies the third position. Furthermore, that adjective fideli is more gracefully referred to the noun carmine than, when placed in the nominative, to David. And the preposition expressed in the third line makes the sense more in accord with that phrase of the psalm from which it was taken. 5 In the fifth verse: Ornata regis purpura . By the name of purple the author here understands the precious blood of Christ, with which the cross itself was steeped and sanctified; because it is of a purple and rosy color, and very like the color of purple itself. For natural historians report that purple is dyed with the blood of shellfish. And this devout thought is in harmony with that lofty acclamation by which Saint Andrew, about to glorify God by a glorious death, saluted the cross when it was seen, crying out thus: Hail, precious cross, consecrated in the blood of Christ, and adorned with the members of him as with pearls . 6 In the sixth verse: Beata cuius brachijs . Here the arms are called the lateral extremities of the cross stretched out crosswise, to which the arms of our Lord were fastened. The tree of the cross is also said metaphorically in this place to have been the balance of the Lord’s body, because just as a balance supports the weight placed upon it, so the cross itself sustained the glorious body of Christ hanging upon it, and carried off the spoil from hell; for by the power of the cross and the death of Christ, hell was stripped, as the prophet had foretold: I will be your death, O death; I will be your sting, O hell. Moreover, in the second part of this verse the verse should rather be read: Pretium pependit seculi , so that there may be an anapest in the first place, which does not spoil the verse, as many read, qui seculi pependit pretium . For there the trochee would occupy the third place, which is not altogether in this kind...

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EXPO. 127 genere admittendum. At verò nonnulli post hunc sextum versum, subnectunt & hos duos versus: etiam ad sanctæ crucis præconium pertinentes. 1 Aroma fundis cortice: Vincis saporem nectaris. Iocunda fructu fertili: Plaudis triumpho nobili: Qui sanè piam & deuotam continent sententiam: & facile coniectari possunt ab eodem (quo reliqui authore compositi) Eorum intelligentia est clara. 1 DE PASSIONE DOMINI: alius hymnus. 1 P Ange lingua gloriosi P Prælium certaminis: Et super crucis trophæo Dic triumphum nobilem. Qualiter redemptor orbis Immolatus uicerit. 2 De parentis protoplausti Fraude facta condolens: Quando pomi noxialis Morsu in morte corruit. Ipse lignum tunc notauit Damna ligni ut solueret. 3 Hoc opus nostræ salutis Ordo depoposerat: Multiformis proditoris Ars ut artem falleret. Et medellam ferret inde: Hostis unde læserat. 4 Quado uenit ergo sacri Plenitudo temporis: Missus est ab arce patris Natus orbis conditor. Atq; uentre uirginali Caro factus prodijt. 5 Vagit infans inter arcta Conditus præsepia. Membra pannis inuoluta Virgo mater alligat: Et pedes manusq; crura Stricta cingit fascia. 6 Lustra sex qui iam peracta Tempus implens corporis. Se uolente natus ad hoc Passioni deditus: Agnus in cruce leuatur Immolandus stipite. 7 Hic acetu, fel, arundo, Sputa, clauis, lancea Milite corp[us] perforatur: Sanguis unda profluit. Terra, pontus, astra, mund[us] Quo lauantur flumine. Crux

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EXPO. 127 to be admitted by kind. But indeed some, after this sixth verse, add these two verses, also pertaining to the proclamation of the holy cross: Aroma fundis cortice: You surpass the taste of nectar. You bear a pleasant, fruitful yield: You rejoice in noble triumph: Which surely contain a pious and devout meaning; and they can easily be inferred from the same author as the others composed. Their meaning is clear. DE PASSIONE DOMINI: another hymn. ANGE lingua gloriosi The battle of the contest: And upon the trophy of the cross Speak of the noble triumph. How the Redeemer of the world Triumphed, though slain. 2 Grieving over the deceit Done by our forefather, the first man, When he fell into death By the bite of the fatal fruit. Then he marked out wood itself To undo the harm of wood. 3 This work of our salvation Had the order required it: That the art of the many-formed traitor Should deceive art. And from it bring healing, From where the enemy had wounded. 4 When therefore the fullness of the sacred time had come, He was sent from the stronghold of the Father, The Creator of the world, born. And made flesh through the virgin womb, He came forth. 5 The infant cries, enclosed among tight mangers. The virgin mother binds his limbs wrapped in cloths: And his feet, hands, and legs she binds tight with swaddling bands. 6 The six periods now having been completed, Filling the time of his body. Born for this by his own will, he is given over to suffering: The Lamb is lifted on the cross, to be sacrificed on the tree. 7 Here with vinegar, gall, reed, spittle, nails, and spear his body is pierced by the soldiers: Blood flows forth like a stream. Earth, sea, stars, world are washed by that flood. Crux

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128 HYMNORVM 8 Crux fidelis inter omnes 10 Solæ digna tu fuisti Arbor una nobilis. Ferre seclipretium. Nulla sylua talem profert Atque portum præpare Fronde, flore, germine. Nauta mundo naufragæ Dulce lignum, dulces clauos Quem sacer cruor perunxit Dulce pondus sustinens. Fusus agni corpore. 9 Flecte ramos arbor alta: 11 Gloria et honor deo Tensa laxa viscera. Vsquequo altissimo. Et rigor lentescat ille: Vna patri, filioq[ue]; Quem dedit natiuitas. Inclyto paraclito. Vt superni membra regis Cui laus est et potestas Miti tendas stipite. Per æterna secula. Amen. Carmen trochaicum alcmanio & euripidio alternatim in hoc hymno eleganter & exactè servatur, de quo superius habita est mentio: in explanatione illius hymni de natiuitate domini. Corde natus ex parentis: ante mundi exordium. Author eius: Fortunatus episcopus. Commendatur in eo miris præconijs sacratissima crux: & totius humanæ redemptionis sacramentum per natiuitatem Christi & mortem, reseratur. 1 AANNOTATIONES. In primo versu. Prælium certaminis. Quo scilicet Christus pugnauit contra forté armatum, custodientem atrium suum: sed ipse fortior superueniens: arma eius in quibus confidebat abstulit, & spolia eius distribuit, vtpote cõtra demonem: quem ignominia crucis & singulari humilitate deuicit, prostrauit, et mundo eiecit. Et hic potius legendum putarim super crucis trophæo quàm trophæum: nam super præpositio sumpta pro de (sicut hic capitur) solum postulat ablatiuum casum. 2 In secundo versu. De parentis protoplasti. Hic protoplasti legendum est sine u intertia syllaba: non protoplastisti, vt habent libri mendosi, nam hoc latinè non dicitur. Protoplastus autem secundæ declinationis, siue protoplastes, is, secundum tertiam inflexionem: est qui primo plasmatus atque è terra format est: vt Adâ primus

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128 HYMNS 8 Faithful Cross, among all 10 You alone were worthy One noble tree. To bear the price of the world. No forest brings forth such a one And prepare a harbor In leaf, in flower, in bud. For the shipwrecked sailor of the world, Sweet wood, sweet nails, Whom the sacred blood has anointed, Bearing a sweet burden. Poured out in the body of the Lamb. 9 Bend the branches, lofty tree: 11 Glory and honor be to God Relax the tense sinews. Forever most high. And let that stiffness soften, To the Father, and to the Son, Which birth has given. And to the renowned Paraclete. That to the limbs of the heavenly king To whom be praise and power You may gently stretch the tender stem. For ever and ever. Amen. Trochaic verse, alternating Alcmanic and Euripidean, is elegantly and exactly preserved in this hymn, of which mention has been made above: in the explanation of that hymn on the Nativity of the Lord, “Born in heart from the Father, before the beginning of the world.” Its author: Bishop Fortunatus. In it the most holy Cross is praised with wonderful commendations; and the sacrament of the whole human redemption is revealed through the Nativity and death of Christ. 1 NOTES. In the first verse. The battle of the contest. Namely, by which Christ fought against the strongly armed one, guarding his own courtyard: but he, coming upon him as the stronger, took away the arms in which he trusted, and distributed his spoils, as against the devil, whom he conquered, cast down, and drove out of the world by the shame of the Cross and by singular humility. And here I would rather read upon the trophy of the Cross than trophy; for the preposition super, taken for de (as it is taken here), requires only the ablative case. 2 In the second verse. Of the parent protoplast. Here protoplasti must be read without the u in the third syllable: not protoplastisti, as the faulty books have it, for this is not said in Latin. But protoplastus, of the second declension, or protoplastes, is, according to the third inflection: is one first formed and made from earth: as Adam first

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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.> Cu[m] au- tem venit plenitudo temporis: misit deus filium suum fa- ctum ex muliere, factum sub lege: vt eos qui sub lege eru[n]t redimeret, vt adoptionem filiorum reciperemus. 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 <Esai. 3. 1> in repressionem superbia ipsarum: quòd erit eis pro fascia pectorali cilicium. Et Hieremias. Nunquid obliu- scetur virgo ornamenti sui: aut sponsa, fascia pectoralis suæ! Inde fasciola diminutiuum. Et fasciari est puerorum more fascia ligari. Cæterùm quintum carmen huius ver- sus, vt trocheum omnibus in locis habeat: quemadmodu[m] debet, ita rectè disponitur, & pedes manusque crura: sicut ante positum est. Veruntamen non est ibidem apta conne xio grammmaticalis: coniunctionis encliticæ, q[ue]; quæ hic in medio dictionum quas copulat, ponitur: & non in fine, quod est contra eius naturam atque conditionem: Idcir- co non obseruata lege carminis: satius esset ita illud car- men proferre, pedes, manus atque crura. 6 In sexto versu. Lustra sex qui iam peracta. Hoc mo- do legendum est per accusatiuum: & non in ablativo, lu- stris sex qui iam peractis. Nam primo huiusce carminis loco: debet trocheus constitui. Ordinatur autem accusati- uus ille cum participio implens: quoniam per appositio- 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 dege- re. Est autem lustrum: quinque annorum spacium, quare i sex

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EX PO. 129 first parent. And it is derived from the verb plasmare : which signifies, as was also said before, to shape something out of earth or clay. 3 In the third verse. And he would bring a salve from there. The Catholic Church has a similar meaning in the preface of the holy cross, thus praising God the Father: You, who established the salvation of the human race on the wood of the cross, so that from the place where death arose, life might rise again, and so that he who conquered on wood might also be conquered on wood, through Christ our Lord. 4 In the fourth verse. When therefore the sacred came. This is taken from blessed Paul, writing thus to the Galatians: Gal. 4. When the fullness of time had come, God sent his Son, made of a woman, made under the law, to redeem those who were under the law, that we might receive the adoption of sons. 5 In the fifth verse. A tight band binds. Fascia is a kind of binding with which children are usually bound, or by which some other thing is held together. As in Isaiah, where the Lord threatens the daughters of Zion Isa. 3.1 in reproach of their pride: that sackcloth shall be for them instead of a breast-band. And Jeremiah: Will a virgin forget her ornament, or a bride her breast-band? Hence fasciola is the diminutive. And fasciari is to be bound with a band, in the manner of children. Moreover, the fifth foot of this verse, so that it may have a trochee in all places, as it ought, is properly arranged, and the feet, hands, and legs, as was said before. Nevertheless, the grammatical connection is not suitable there: the enclitic conjunction que , which here, in the middle of the words it joins, is placed, and not at the end, which is against its nature and condition. Therefore, since the law of the verse is not observed, it would be better to express that verse as: feet, hands, and legs. 6 In the sixth verse. The six lustrums now completed. It should be read in this way, in the accusative, and not in the ablative, lustris sex qui iam peractis . For in the first place of this hymn a trochee must be placed. But that accusative is arranged with the participle implens , since by apposition the time is joined to this accusative, so that the sense may be as follows here: Christ, fulfilling six lustrums now completed, the span of bodily life. For he had already determined before his passion to live in this world for such an age. And a lustrum is a period of five years, wherefore six

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sex lustra complent triginta annos. Christus autem tricesimo suæ ætatis anno baptizatus est: deinde seipsum per euangelij annunciationem & miraculorum claritudinem mundo manifestauit, & demùm mortem pertulit, se tamen < Esai. 53.> volente: sicut ait Esaias. Oblatus est: quoniam ipse voluit. Et ad hoc natus est, venitque in mundum: vt passionæ ac morti sustinendæ deditus foret, & addictus. 7 In septimo versu. Sputa, clauis, lancea. Dictiones illæ quatuor: acetum, fel, arundo, sputa, hoc loco nominatiur sunt casus: referunturque ad verbum subauditum sunt aut habentur, hic: vtpote in mysterio passionis dominicæ. Duæ vero subsequentes dictiones, clauis & lancea: ablati ui sunt casus, & referuntur ad verbum perforatur. Posset tamen & illæ duæ postremæ dictiones, etiam in nominatiuo poni, & ita proferri: sputa, claui, lancea, vt aliqui non inerudite legunt, referrique ad idem verbum subintellctum: cum cæteris præcedentibus dictionibus: & tunc, verbum perforatur, absolutè ibidem ponetur: nullum habens casum quem post se regat. 8 In octauo versu. Dulce lignum, dulces clauos. Hoc loco, dulce lignum: nominatiuus est, positus cum participio sustinens vt suo adiectivo, dulce pondus verò accusatiuus est, eidem participio posterius annexus, sicut & proximus illi accusatiuus, dulces clauos. 9 In nono versu. Flectè ramos arbor alta. Hic per pro sopupeiam, personarumque fictionem, sermo ad crucem sanctam dirigitur: exposcens ut suarum extremarum partium flexione & incuruatione, laxiora reddat Christi membra in ea consixa, ne ex nimia distentione, qua omnia eius ossa dinumerari potuerint: graui ipse crucietur, petens itidem vt naturalis illa soliditas & duritas ligni crucis, lentior fiat & flexilis, qua quidem flexibilitate: membra Christi tendantur mitius ac laxius, neque tam gravem patiantur dolorem. Sanè lentescere: est lentum, molle, laxum & flexile fieri, deduciturque ab adiectivo lentus: pro eadem significatione, vt lentum dicimus vimen: & arcum diutius extentum, lentescere. 10 In decimo versu. Ferre secli pretium. Dictio secli: per syncopam hic disyllaba esse debet, nam id carmen septem tantum syllabas admittit, Eodem quoque loco pul- chræ

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Six lustra make thirty years. But Christ, in the thirtieth year of His age, was baptized; then by the proclamation of the Gospel and the brightness of His miracles He made Himself known to the world, and at last endured death, yet willingly, as says: “He was offered up, because He Himself willed it.” And for this purpose He was born and came into the world: that He might be devoted and subject to suffering and death. 7. On the seventh verse. “Spittle, nails, spear.” Those four words: “vinegar,” “gall,” “reed,” “spittle,” are in this place nominative cases; and they are referred to the understood verb “are” or “are had” here, namely in the mystery of the Lord’s Passion. But the two following words, “nails” and “spear,” are ablative cases, and are referred to the verb “is pierced.” Nevertheless, those last two words could also be placed in the nominative, and thus read: “spittle, nails, spear,” as some not without learning read it, and be referred to the same understood verb together with the preceding words; and then the verb “is pierced” will stand there absolutely, having no case after it that it governs. 8. On the eighth verse. “Sweet wood, sweet nails.” In this place, “sweet wood” is a nominative, placed with the participle “sustaining” as with its adjective, but “sweet weight” is an accusative, attached later to the same participle, as is also the nearest accusative to it, “sweet nails.” 9. On the ninth verse. “Bend the branches, high tree.” Here, by prosopopoeia and the fiction of persons, the speech is directed to the holy cross: it asks that, by the bending and curving of its extremities, it may make the limbs of Christ fixed in it more relaxed, lest by excessive stretching, by which all His bones could be numbered, He be grievously tortured; likewise asking that that natural firmness and hardness of the wood of the cross may become softer and flexible, by which flexibility the limbs of Christ may be stretched more gently and more loosely, and may not suffer such great pain. To soften indeed is to become soft, mild, loose, and flexible; and it is derived from the adjective “lentus” in the same sense, as we say of a withy twig: and of a bow kept stretched for a long time, that it becomes softened. 10. On the tenth verse. “To bear the price of the age.” The word “secli” must here be disyllabic by syncopation, for that hymn admits only seven syllables. In the same place also pul- chræ

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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 osanna 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

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EXO. 131 by a certain metaphor, the cross itself is called a sailor, because it directed the whole human race to the harbor of eternal salvation, and thus for the shipwrecked world, that is, the whole human race overwhelmed by the flood of sins, it prepared a safe and tranquil port: in which it may be saved from shipwreck; and indeed this world the blood poured out from the body of Christ washes from its defilements, and, like a saving medicine, anoints and bathes 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 away from me?” Here however (though less properly and as to usage) it is taken assertively, for “everywhere, in every place, and at all times,” so that the sense of the second line is: “may he be always with the Most High.” PALM SUNDAY. 1. The first Sunday in Lent. Glory, praise, and honor be to thee, King Christ Redeemer, to whom the childlike company offered holy hosannas. 2. O Israel, thou king and noble offspring of David, who comest in the name of the Lord, blessed king. 3. All the heavenly host on high praise thee, and mortal man, and all created things together. 4. The Hebrew people came to meet thee with palms, with prayer, vow, and hymns: behold, we come to thee. 5. These were pleasing to thee: may our devotion be pleasing, merciful King, kind King, to whom all good things are pleasing. 6. To thee, about to suffer, they paid the tribute of praise: to thee reigning we now sing a song. Amen. This hymn is composed with hexameter and pentameter verses arranged alternately: elegantly and devoutly composed in praise of our Lord, because with great honor and public veneration he was received into Jerusalem with palm branches and the dutiful homage of the whole people of Jerusalem, before his passion. Its author: Theodulphus, bishop of Orléans. Who, in the time of Louis the Pious: 1 ij

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HYMNORVM Pium, Francorum regem & imperatorem Romanorum, Caroli magni filium falso delatus & accusatus ab æmulis quòd filijs eius in coniuratione contra patrem saueret, eorumque partes sequeretur: ab eo Andegauiam relegatus est, & ibidem in carcerem coniectus. Cumque in solen nitate diet dominicæ in ramis palmarum supplicatio publica pro more ecclesiastico apud Andegauos fieret: cui & Ludouicus rex interfuit: & illac transiret clerus, cum populo, vbi Theodulphus custodiæ erat mancipatus: ipse aperta fenestra factóque silentio, hunc hymnum à se tunc primum editum suauiter coram omnibus concinuit. Cuius religione deuotionéque permotus Ludouicus, eum protinus vinculis liberauit: & in pristini honoris statum reuocauit, vtque deinceps in solemni illius diei supplicatione hymnus ille caneretur à clero: instituit. Quod deinde ab vniuersali ecclesia receptum est. 1 CANNOTATIONES. In primo versu. Promptit osanna pium. Osanna, dictio est hebraica: ex corrupto & integro composita, scilicet ex dictione osi: significante idem quod salua, & anna deprecantis particula: quæ significat obsecro. Abiecta autem litera i, à priore dictione: coalescit hæc dictio composita osanna signans idé quod salua obsecro. Sumitur autem ea dictio hic loco nominis: quod ostendit adiectiuum neutri generis illi adiunctum. 2 In secundo versu. Israel tu rex. Non est hic apponendum verbum secundæ personæ præsentis indicatiui es post Israel, vt adjiciunt permulti: non habentes rationem quantitatis syllabarum, sicut deberent. Nam nomina propria, habentia a ante el: producunt apud probatos authores illam vocalem vt Michael, Raphael, Israel. Fortunatus Israeliticos iussit adesse viros. Et Valerius Flaccus. Hic & odoratus flagranti crine Michael. Nec solu secunda syllaba huius dictionis Israel producitur: sed & tertia naturaliter est longa, sicut & consimilium illi nominum. Quare verbum es superadditum: omnino corrumpit & vitiat carmen. Est autem dictio Israel, ibi genitiui casus: & ordinatur cum nomine rex: quoniam ea vox in scriptura nunc indeclinabilis est, vt in illo sacrosanctæ virginis cantico. Susceptit Israel puerum suum, & permultis aliis locis: & etiam hoc in loco. Nunc vero declinationem recipit

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HYMNS Pious, king of the Franks and emperor of the Romans, falsely denounced and accused by his enemies, because he was aiding his sons in a conspiracy against their father, and following their side: by him he was banished to Angers, and there cast into prison. And when, on the solemn day of the Lord’s feast of Palm Sunday, the public supplication according to ecclesiastical custom was being made at Angers, at which King Louis also was present, and as the clergy with the people passed that way, where Theodulf had been committed to custody, he himself, with the window opened and silence made, softly sang before all this hymn, first composed by him at that time. Moved by its devotion and piety, Louis immediately freed him from bonds, and restored him to his former rank of honor, and established that thereafter on the solemn supplication of that day this hymn should be sung by the clergy. This was later received by the universal Church. 1. NOTES. In the first verse. Promptit osanna pium. Osanna is a Hebrew word, made up of a corrupt form and a complete form, namely from the word osi, signifying the same as salva, and anna, a supplicatory particle, which means I beg. But with the letter i removed from the former word, this compound word osanna is formed, signifying the same as “save, I beg.” Here the word is used in place of a noun, which is shown by the adjective of neuter gender joined to it. 2. In the second verse. Israel tu rex. Here the verb of the second person present indicative es is not to be added after Israel, as many do, without regard to the quantity of the syllables, as they should. For proper names having a before el lengthen that vowel among approved authors, as Michael, Raphael, Israel. Fortunatus wrote: “Israeliticos viros iussit adesse.” And Valerius Flaccus: “Here too, Michael, with fragrant hair.” Nor is only the second syllable of this word Israel long, but the third is also naturally long, as with names similar to it. Therefore the added verb es utterly corrupts and spoils the song. The word Israel there is in the genitive case, and is construed with the noun rex, because that word in Scripture is now indeclinable, as in that most sacred Virgin’s canticle: “He hath taken Israel his servant,” and in many other places; and also in this place. But now it receives inflection

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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 gentiuicasus 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 dichonem illam adap- tat carmini: cum multis in locis, tum in vita sancti Ludo- uici 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, suapre natura verbum ex- poscat potius motum 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- uia 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 amplè & 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- brai autem cum laude & canticis dominum introeuntem in sanctam ciuitatem 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

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EXO. 133 < Exo. 14. Psal. 146. Psal. 131.> ... as in Exodus, “Let us flee Israel; for the Lord fights for them.” And in the Psalm, “The dispersions of Israel shall he gather.” Thus the form David in Scripture is always indeclinable, as in the Psalm, “Remember, O Lord, David, and all his meekness,” where he was a gentile case: and in a thousand other places. But among approved authors, and outside the books of Holy Scripture, that name takes the third declension, and in the oblique cases always has the middle syllable long: as here too, whence Mantuanus adapts that expression to verse in this way: among many places, and also in the life of Saint Ludovico Morbioli, saying: “This dark abyss swallowed the pious David.” 3 In the third verse, “All the heavenly host praises you.” Here cælitus should not be read as an adverb, meaning the same as “from heaven”; first because that word by its very nature more properly requires a verb signifying motion from a place, which laudat is not; and secondly because it would seem superfluous to add that adverb, since in the same poem there is the phrase in excelsis, to signify the heavenly region. But cælicus should be said here, that is, heavenly; since it is an adjective from cætus, placed at the beginning of the same hymn. But in the second part of the same verse the conjunction & must be doubled in this way: “And mortal man, and all created things together.” Otherwise those two nominatives of the second line would be joined by no conjunction, which would make the composition of the sentence awkward. 4 In the fourth verse, “With palms she came to meet him.” Here obuia must be read as a noun, not obuiam as an adverb, as some books have it, as the very sense of the verse sufficiently shows. All these things that are related here are narrated at length and in detail by Matthew in chapter twenty-seven and by the other evangelists; wherefore it did not seem necessary to bring them in here from the Gospels. 6 In the sixth verse, “They were paying the duties of praise.” Munia are called due services, or the offices proper to each person. The Hebrews, receiving the Lord as he entered the holy city with praises and songs, were fulfilling their duty and rendering him the service owed; for that reason they are said to have paid the duties of praise. This noun is used only in the plural nominative, accusative, and vocative. Others, however, read munera here: and rightly also ...

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Hymnorum nam & munus pro officio sæpenerò sumitur. Porro superioribus annis apud carnobium 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 stémate sunt progeniti: & potissimùm ab Abram, qui Genesis decimoquarto capite primum cognominatus est Hebræus, < Gen. 14.> vbi dicitur. Et ecce vns qui euaserat: nunciauit Abram Hebræo, qui habitat in conuale Mambre. 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 transu[m] siue transitionem significat. Vnde glossa ordinaria expone[s] locum illum Geneseos capite decimoquarto iam adductum: ait in explanatione dictionis illius, Hebræo. Septuaginta interpretes pro Hebræo: habent, transluviali: quia scilicet Abram de Mesopotamia veniens transito fluvi Euphrate sedem posuit in terra Chanaam. Vnde Iesus Nauc, 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

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Hymns for this name and office are often taken as a function. Moreover, in earlier years, while staying for some time at the monastery of Cluny, I saw added to the above-mentioned six verses in this celebrated and excellent hymn the following seventh verse. He made these Hebrews: lofty by the glory of blood. The holy passage makes us Hebrews: behold, a pious transition. The meaning of this is as follows. The people of Jerusalem who, O Christ, followed you with praises were Hebrews, because they were born from the ancient Hebrew fathers, the patriarchs and prophets, of a noble line, and especially from Abram, who in Genesis chapter fourteen was first called a Hebrew, < Gen. 14.> where it is said: And behold, one who had escaped announced to Abram the Hebrew, who dwells in the valley of Mamre. But us, Christians, that holy passage makes Hebrews mystically and according to the spirit: by which, through your holy passion, we pass from death to life, from darkness to light, from slavery to liberty, from vices to virtue. And in this second song the author alludes to the interpretation of this name Hebrew: derived from Heber, which signifies trans- it, or transition. Hence the ordinary gloss, explaining that passage of Genesis already cited in chapter fourteen, says in the explanation of that word, Hebrew. The Septuagint interpreters, for Hebrew, have: transluvial: because, namely, Abram, coming from Mesopotamia, after crossing the river Euphrates, settled in the land of Canaan. Hence Joshua said, 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, a passer-over. To which Nicholas of Lyra gives the same support, stating that both Abram and his descendants are called Hebrews from Heber, which signifies a crossing: because Abram, by the Lord’s command, coming from his land and kindred into the land of Canaan, crossed the river Eu- phrates. On this also Paul[us] of Burgos made an extensive annotation in chapter 21 of Matthew. IN

Transcription: ATR-1

EXPO. 135 IN EADEM DOMINICA: alius hymnus. M Agno salutis gaudio Lætetur omne seculum: Iesus redemptor omnium Sanauit orbem languidum 2 Sex ante paschæ ferias Aduenit in bethaniam: Vbi pie post triduum Resuscitauit Lazarum. 3 Nardi Maria pistici Sumpsit librâ mox optimi: Vnxit beatos domini Pedes rigando lachrymis. 4 Post hæc iugalis asinæ Iesus supernus arbiter Pullo sedebat: inclytam Pergebat Hierosolymam. 5 O quàm stupenda pictas Mira dei clementia. Sessor aselli fieri Dignatur author secudi: 6 Ramos uirentes sum- pserat Palma recisos tenera: Turba processit obuiam Regi perenni plurima. 7 Honor, uirtus, impe- rium Si trinitati unicæ: Patri, nato, paraclito Per infinita secula. Amé. II ambicum dimetrum carmen in hoc hymno propemodùm obseruatur: præter id quòd nónullis in locis trocheus, nunc pro spondeo, nunc pro iambo ponitur. Describitur in eo Lazari resuscitatio, effusio vnguenti à pia Magdalena super dominum in cæna, introitus Christi in Hierosolymam super asinam, & officiosa ipsius turbæ illi occurrentis deuotio. Quæ omnia ex euangelica lectione: plana & nota sunt. 2 IANNOTATIONES. In secudo versu. Vbi pie post < Loan. II.> triduum. Non sumendum est illud triduum: à die aduentus Christi in Bethaniam: quoniam tunc feria tertia ante pascha primum resuscitasset Lazarum: quod euangelicæ lectioni repugnat. Sed numerandum est illud triduanum spacium à tempore mortis Lazari, vt sensus sit, quòd Christus resuscitauit Lazarum in Bethania: post triduu[m] obitus & sepultura[m] ipsius. Quatriduanus enim resuscitatus est Lazarus, & iam quatuor dies in monumento habens: vt dicit scriptura. Proinde expressior esset sententia, i iij! si per

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EXPO. 135 ON THE SAME SUNDAY: another hymn. With the Lamb of salvation’s joy let every age rejoice: Jesus, redeemer of all, healed the languishing world. 2 Six days before the paschal feasts he came to Bethany: where, piously after three days, he raised Lazarus to life. 3 Mary, with pure nard, soon took a very precious pound: she anointed the blessed feet of the Lord, watering them with tears. 4 After this, Jesus, the heavenly judge, sat upon the foal of a she-ass; he was making his way to renowned Jerusalem. 5 O how marvelous the tenderness, the wondrous mercy of God. The maker of the second deigns to become the rider of a little donkey. 6 Green branches had been taken, cut from the tender palm: a great crowd came out to meet the everlasting King. 7 Honor, strength, and power be to the one Trinity: to the Father, the Son, and the Paraclete, for endless ages. Amen. This hymn is composed almost entirely in iambic dimeter: except that in some places a trochee is used, now for a spondee, now for an iamb. In it is described the raising of Lazarus, the pouring out of the ointment by pious Magdalene upon the Lord at supper, the entry of Christ into Jerusalem upon an ass, and the dutiful devotion of the crowd meeting him. All these things are plain and known from the Gospel reading. 2. NOTES. In the second verse, “Where, piously after < John II.> three days.” That three-day period must not be understood from the day of Christ’s arrival in Bethany; for then, on the third day before Passover, he would first have raised Lazarus, which is contrary to the Gospel reading. Rather, that three-day span must be reckoned from the time of Lazarus’s death, so that the sense is that Christ raised Lazarus in Bethany after three days of his death and burial. For Lazarus was raised after four days, and already having four days in the tomb, as Scripture says. Therefore the statement would be more explicit,

Transcription: ATR-1

HYMNORVM si perpræteritum plusquam perfectum legeretur: hoc modo, vbi piè post triduum resuscitarat Lazarum. 3 In tertio versu. Nardi Maria pistici. Nardus, i, foemi nini generis, & Nardum, i, generis neutri: frutex est grati & iucundi odoris, ex quo vnguentu[m] conficitur quod Nardinum vocant. Tibullus. Illius puro distillet tempora nardo. Et in canticis legimus. Dum esset rex in accubitudo suo: < Canti. 1.> nardus mea dedit odorem suum. Hoc autem in loco neutri generis esse conijcitur propter adiectionum illi adiunctum scilicet pistici. Dicitur autem nardum pisticum: aut à loco in quo crescit aut à qualitate & conditione: quia syncerum est & purum, neque aliarum specierum admixtione adulteratum. Pistic enim: fidem signat. Inde pisticum: fidele. In eodem versu. Pedes rigando lachrymis. Non id intelligatur esse factum: quòd Magdalena lachrymis < Ioan. 12> riguerit pedes domini in coena illa quæ describitur 12. Ioan. cap. & ab alijs tribus euangelistis. Nam in illa, ex de uoto mentis affectu vnxisse quidem pedes domini & extersisse capillis suis legitur: non autem lachrymis irrigat < Lucæ. 7.> se. Sed in conuiuio illo cuius mentionem facit Lu. ca. 7. facto in domo Simonis Pharisaï, cui inuitatus affuit dominus: refertur ipsa no[n] nominatim expressa, sed nomine peccatricis in ciuitate subinsinuata, amaris lachrymis irrigat se pedes domini, eosdem extersisse capillis & inunxisse vnguento: in salutarem pro peccatis suis poenitentiam, quorum, teste totius misericordiæ fonte: ibidem obtinuit remissionem. Atqui hæc vngitio pedum domini cum lachrymis: alia omnino fuit, & numero, loco, ac tempore diversa ab illa vngctione, quæ facta est post suscitationem Lazari in coena, vt consideranti circumstantias loci & teporis: ex euangelica lectione facilè constat. Eadem tamen pro sus fuit mulier, quæ & primo vngit pedes domini cu[m] lachrymaru[m] irrigatione, in salutaré ab illecebris seculi couer- sione: & secundo inu[n]xit etia[m] pedes domini sine lachrymis ex affectuosa amoris in Christu[m] deuotione, quinimmo[n] & tunc etia[m] parte[m] vnguenti effudit super caput Christi discu[m] bentis, vt alij narrant euangelistæ. Quòd autem omnino < Mat. 26: Ioan. 11.> eadem fuerit mulier quæ vtranque fecit inunctione[m]: dilucide ex Ioane colligitur, qui in principio vndecimi capitis narraturus resuscitatione[m] Lazari: dicit Mariam sororé Lazari

Transcription: Translated (English)

HYMNOS if it were read in the pluperfect tense: in this way, where piously after three days he had raised Lazarus. 3 In the third verse. “Mary’s nard, pistikos.” Nard, i, of the feminine gender, and nardum, i, of the neuter: it is a shrub of a pleasant and agreeable odor, from which is made the ointment which they call nardinum. Tibullus: “May his temples drip with pure nard.” And in the Canticles we read: “While the king sat at his table:” <Cant. 1> “my nard gave forth its fragrance.” But in this place it is conjectured to be neuter gender because of the adjective joined to it, namely pistikos. Now it is called pistikos nard either from the place in which it grows, or from its quality and condition: because it is sincere and pure, and not adulterated by the mixture of other species. For pistis signifies faith. Hence pistikos: faithful. In the same verse: “washing the feet with tears.” This is not to be understood as meaning that Mary with tears <Ioan. 12> washed the Lord’s feet at that supper which is described in John chapter 12, and by the other three evangelists. For in that account, out of devotion and inward feeling, she is indeed read to have anointed the Lord’s feet and wiped them with her hair; but she does not wash them with tears. <Luc. 7> But in that banquet of which Luke speaks in chapter 7, held in the house of Simon the Pharisee, at whose invitation the Lord was present, she is reported, not named expressly, but hinted at under the name of the sinner in the city, to have washed the Lord’s feet with bitter tears, wiped them with her hair, and anointed them with ointment: in salutary repentance for her sins, and, as the fountain of all mercy testifies, there obtained remission. Yet this anointing of the Lord’s feet with tears was entirely another, and different in number, place, and time from that anointing which was made after the raising of Lazarus, at the supper, as one who considers the circumstances of place and time can easily see from the evangelical reading. Nevertheless the same woman was present, who both first anoints the Lord’s feet with the washing of tears, in a salutary turning away from the enticements of the world, and secondly anoints the Lord’s feet without tears from a devoted love for Christ; indeed, she also at that time poured out part of the ointment upon the head of Christ as he reclined at table, as the other evangelists relate. And that it was altogether <Mat. 26; Ioan. 11> the same woman who performed both anointings is clearly gathered from John, who, at the beginning of the eleventh chapter, about to relate the raising of Lazarus, says that Mary, the sister of Lazarus

Transcription: ATR-1

EX PO. 137 zari eam fuisse, quæ vnxit dominum vnguento, & extersit pedes euius capillis suis: & iam id factum ab ea suisse re- statur, In duodecimo verò capite describens coenam domi no exhibitam in Bethania, in qua Lazarus iam ressuscita- < Ioannis 12> tus erat vnus ex discumbentibus: rursum refert amatoria[m] Magdalenam vnxisse pedes domini & cappillis suis eos externisse, domumque impletam esse ex odore vnguenti. Quare id ipsum quod Ioannes vndecimo capite iam factu < Luca 8> dixerat: intelligi debet in domo Symonis Pharisa[i]i in ciuitate < Marci 16> Hierusalem esse longe antè peractum. Huic accedit quod Lucas capite octauo dicit dominum nostrum à ma- ria Magdalena eiecisse septem dæmonia, & idem attestatur < > Marcus capite decimosexto. Beatus autem Gregorius septem illa dæmonia interpretatur vniuersitatem vitioru[m] ab ea expulsorum in fructuosa eius ad dominum co[m]uersione: quam Lucas (vt dictum est) septimo capite explicat Demum ecclesia catholica hâc omnino sequitur & approbat < > sententiam, quòd mulier illa cuius solus meminit Lu- cas, publica poenitentia & satisfactioe ad dominum con- ueria: fuerit Maria Magdalena. Nam & euangelium illud < > & opus salutare ibi descriptum: legit in solennitate & of- ficio celebritatis eiusdem sacra Christi amatricis, & à Christo dilectæ. Quare non est illud aut revocandum am- < > plius in dubium: vt nonnulli faciunt, aut ambigendum. Neque id quoquo pacto cedit in ipsius Magdalenæ con- < > tumeliam aut ignominiam, quòd dicatur aliquando fuisse < > peccatrix: sed insigniorem hoc ei parit gloriam & laude: < > quod ex barathro damnationis & via perditionis integrè < > & synceriter resipuerit, Christi fuerit in carne diuersantis < > hospita, resurrectionis domini ad apostolos nuncia, evan- < > gelicæ veritatis deinde apud Massilienses prædicatrix, e- < > remique per multa annorum curricula habitatrix, cæle- < > stem in terris vitam iugi dei contemplatione degens: at- < > que ab angelicis choris (quorum frequenti fruebatur co- < > sortio) sæpius à terra in aera sublata. Quæ sanè à patre mi < > sericordiarum & authore vitæ, hominibus proposita est: < > tanquam poenitentiæ speculum insigne, quod intuentes: < > à præteritis peccatis pedem reuocet & ac vberrimum ve- < > niæ ad benignitatis fontem recurrant. 4 < > In quarto < > versu. Post hæc iugalis asinæ Lugale id dicitur: quod iugo < > sub-

Transcription: Translated (English)

EX PO. 137 that she was the one who anointed the Lord with ointment, and wiped his feet with her hair: and it is now stated that this had already been done by her in the twelfth chapter, describing the supper offered to the Lord in Bethany, at which Lazarus, now raised to life, was one of those reclining at table: there he again relates that Mary Magdalen anointed the Lord’s feet and wiped them with her hair, and that the house was filled with the fragrance of the ointment. Therefore the very thing which John had already said was done in the eleventh chapter must be understood to have taken place long before in the house of Simon the Pharisee in the city of Jerusalem. To this is added that Luke in chapter eight says that our Lord cast seven demons out of Mary Magdalen, and Mark testifies the same in chapter sixteen. Blessed Gregory, however, interprets those seven demons as the whole sum of the vices driven out of her in her fruitful conversion to the Lord: which Luke (as has been said) explains in the seventh chapter. Finally, the Catholic Church altogether follows and approves this opinion: that the woman, of whom Luke alone makes mention, having by public penance and satisfaction been converted to the Lord, was Mary Magdalen. For it also reads that Gospel and the salutary work described there on the feast and in the office of the solemnity of this same holy lover of Christ, and of her beloved by Christ. Therefore it ought not to be called again into doubt: as some do, nor should there be hesitation about it. Nor does this in any way redound to the insult or disgrace of Magdalen herself, that she is said at one time to have been a sinner: rather it brings her greater glory and praise: that from the abyss of damnation and the path of perdition she turned back wholly and sincerely, was the host of Christ while he sojourned in the flesh, the messenger to the apostles of the Lord’s resurrection, afterwards the preacher of evangelical truth among the people of Marseilles, and a dweller in the desert for many years, spending a heavenly life on earth in continual contemplation of God: and that she was often lifted from the earth into the air by the angelic choirs, with whose frequent company she delighted. Truly she was set before men by the Father of mercies and author of life: as a notable mirror of penance, that those who look upon her may turn back from past sins and return abundantly to the fountain of kindness and mercy. 4 In the fourth verse. After these things the phrase about the yoked she-ass is said: that by the yoke sub-

Transcription: ATR-1

Hymnorum subditur atq[ue] astringitur. vt equus, bos, asinus. Hinc pullu asinæ vocat Matthæus filium subiugalis. Sic tædæ iugales & vincula iugalia, dicutur foedera matrimonij. Ouidi Illa velut crimen tædas exosa iugales. Et Virgilius. Cui vincula iugalia curæ deducitur aute à verbo iugo, as, are: quod coniungere significat, & quasi ad vnum iugum alligare. Cicero in Tusculanis. Hoc quidé est comune virtutu: omnes enim inter se nexæ & iugatæ sunt. 6 In sexto versu. Palma recisos tenera. amputatos, abscisos. à verbo recidor, eris, quod actiuum habet. recidere, ex re & cædo compositum. ouldius. Sed immedicabile vuln[us] ense recidendum est, ne pars syncera trahatur. IN COENA DOMINI. R Ex Christe factor Pari doloris formulam. omnium: 4 Ligatus es vt solueres Redemptor & credentium. Mundi ruentis complices. Placare votis supplicum: Per probra tergès crimina Telaudibus colentium. Quæ mūd[us] auxit plurima. 2 Cuius benigna gratia 5 Crucire de ptor figeris. Crucis per arma vulnera: Terrâ sed omnem concutis Virtute soluit arduæ Tradis potentem spiritum: Primi parentis vincula. Nigrescit atque seculum. 3 Qui es creator syderu[m]: 6 Mox in paternæ gloriæ Tegmen subisti carneum: Victor resplædens culmine: Dignatus hæc vilissimam Cum spiritus munimine Defende nos rex optime. Carminis iamhici dimetri legem & formam, præsens hymnus integrè & accurate obseruat. Comendatur in eo magna filij dei benignitas, qui propter nostram salutem non solum carnis nostræ substatiam sumere voluit, sed & ignominiosam mortem crucis subire sustinuit, vt nos eriperet de potestate tenebrarum & lucis æternæ faceret consortes. 2 ANNOTATIONES. In secundo versu. Crucis per alma vulnera. Id est, per vulnera in cruce Christo inflicta, que sunt nostri medicina doloris. Nam vt ait propheta,

Transcription: Translated (English)

Among hymns it is added and bound together, like horse, ox, ass. Hence Matthew calls the foal of an ass the son of the yoke. So too nuptial torches and nuptial bonds are called the bonds of marriage. Ovid: “That woman, as though a crime, hated the nuptial torches.” And Virgil: “To whom the nuptial bonds are a care.” It is derived from the verb iugo , as, are , which means to join together, and as it were to bind to one yoke. Cicero in the Tusculan Disputations : “This indeed is common to virtues: for all are linked and yoked together among themselves.” 6. In the sixth verse, Palma recisos tenera : cut off, amputated, severed. From the verb recidor, eris , which has the active form recidere , compounded from re and caedo . Ovid: “But the incurable wound must be cut away with the sword, lest the sound part be drawn along.” IN COENA DOMINI. R Ex Christe factor omnium: O Christ, maker of all things: Redemptor & credentium. Redeemer of believers. Placare votis supplicum: Be appeased by the prayers of the suppliants: Telaudibus colentium. By the praises of those who worship you. 2 Cuius benigna gratia 2 Whose gracious favor Crucis per arma vulnera: Through the wounds of the cross’s weapons: Virtute soluit arduæ By the power of your exalted strength Primi parentis vincula. You loosed the bonds of the first parent. 3 Qui es creator syderu[m]: 3 You who are the creator of the stars: Tegmen subisti carneum: You took on fleshly covering: Dignatus hæc vilissimam Deigning this most worthless Form of suffering. Pari doloris formulam. 4 Ligatus es vt solueres 4 You were bound, that you might free Mundi ruentis complices. The accomplices of a falling world. Per probra tergès crimina Through reproaches you will wipe away sins, Quæ mūd[us] auxit plurima. Which the world has greatly increased. 5 Crucire de ptor figeris. 5 Crucified, you are fixed in death. Terrâ sed omnem concutis Yet you shake the whole earth, Tradis potentem spiritum: You yield up your mighty spirit: Nigrescit atque seculum. And the age grows dark. 6 Mox in paternæ gloriæ 6 Soon in the glory of the Father, Victor resplædens culmine: Victorious, shining in triumph: Cum spiritus munimine With the protection of the Spirit Defende nos rex optime. Defend us, most excellent King. This iambic dimeter hymn accurately and fully observes the law and form of the meter. In it is commended the great kindness of the Son of God, who, for the sake of our salvation, not only wished to take on the substance of our flesh, but also endured to undergo the shameful death of the cross, so that he might rescue us from the power of darkness and make us partners in eternal light. 2. ANNOTATIONES. In the second verse, Crucis per alma vulnera —that is, through the wounds inflicted on Christ on the cross, which are the medicine of our pain. For as the prophet says,

Transcription: ATR-1

EXO. 139 Esa. Rheta, Liuore eius sanati sumus: & vulneratus est vt animarum nostrarum vlnera curaret. 3 In tertio versu. Dignatus hanc vilissimam. Formulam doloris vilissimam vocat author, gen[us] mortis, maxime ignominiosum & probrosum: quale est mors crucis. Nulla enim despica < Sapien. 2.> biliar aut contemptibilior apud Iud[us]cos habebatur mors: quam crucifixio, quemadmodum inter se co[n]cinnates dolum: dixerunt apud Sapientem. Morte turpissima co[n]dem nemus eum. 4 In quarto versu. Mundi ruentis complices. Qui in malo perpetrando socij sunt, & mutuo co[n]sensu peccatum perpetrant: complices dicuntur, à complicandis in vnum animis ad scelera committenda. Et quoniam omnes homines, quos gratia dei in conceptu, speciali munere non præuenit: ad malum vno animo conspirant & proni sunt, rectè hic complices dicuntur. 5 In quinto versu. Terram sed omnem concutis. Tremore scilicet & terræ motu: qui factus est tempore passionis Christi, secundu[m] eu[an]gelicâ historiâ. Potetem aute[m] spiritu vocat author animâ < Matth. 27> Christi: qua[m] in manus dei patris commodauit, deitati vnitam atque omnipotenti virtuti divinæ. Tunc itide[m] atrum factum est coelum atque tenebrosum: quando secundu[m] eu[an]gelij narratione[m] tenebræ factæ sunt per vniuersam terram, ab hora sexta vsque ad nonam. DE PASSIONE DOMINI. Vnum dicamus Vnus ex discumbentibus domino: Ipse me traditurus est. Laudes deo cum 4 Iudas mercator pessim[us] cantico. Oculo petit dominum. Qui nos crucis patibulo Ille ut agnus innocens Suo redemit sanguine. Non negat Iudæ osculum. 2 Die decursu ad uesperu[m] 5 Denariorum numero Quo X p[er]s morti traditur Christus Iudæis traditur: Ad coenam uenit impius Innocens & innoxius Qui erat Christi proditor. Quem iudas tradit impius. 3 Iesus futura nunciat 6 Præses Pilatus p[er]clamat: Coenantibus discipulis: Nullam culpam inuenio. Ablutis

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EXO. 139 Isaiah. By his stripes we are healed: and he was wounded that he might cure the wounds of our souls. 3 In the third verse. He deigned this most vile. The author calls the form of suffering most vile, the kind of death most disgraceful and shameful: such as the death of the cross. For no more despica Let us say one thing One of those reclining at table to the Lord: He himself will betray me. Praises to God with 4 Judas, the worst merchant a song. Seeks the Lord with his eye. Who redeemed us by the wood of the cross He, like an innocent lamb With his own blood. Does not refuse Judas a kiss. 2 With the course of the day toward evening 5 With the number of denarii When Christ is handed over to death Christ is handed over to the Jews: The impious one comes to the supper Innocent and harmless Who was the betrayer of Christ. Whom Judas the impious one hands over. 3 Jesus announces what is to come 6 Governor Pilate cries out: While the disciples are dining: I find no fault. Washed

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140 HYMNORVM Ablutis aqua manibus 8 Et Barrabas dimittitur: Christum Iudæis tradidit. Qui reus mortis fuerat. 7 Fallaces Iudæi, impij: Vita mundi suspenditur. Latronem petunt viuere. Per quam resurgu[n]t mor Christu accusant grauiter tui. Crucifigatur, reus est. Amen. Videtur hic hymnus carmine iambico dimetro esse copositus: eius tame regulam & pedes nequaquam seruat, sed solum syllabarum numeru[m]. N[on] trocheum in omnibus ferè locis habet hospitem: & pirrhichium in anterioribus, post vocalem etiam &, m, literam sequentem dictionem habet sæpius à vocali sine collisione inchoaram, quæ omnia: metri iambici norma non admittit. Continetur in eo mysterium ferè totum passionis domini, cæna eius vltima cum discipulis, traditio facta à Iuda, condénatio eiusdem ad mortem à Pilato: postquam diutius innocetiam ipsius fuerat protestatus, & Barrabæ latronis dimissio. Quæ omnia: ex lectione euangelica plana sunt. 2 IANNOTATIONES. In secundo versu. Die decurso ad vesperu[m]. Decurrere quanuis suapte natura neutrale sit sicut suum simplex: interdum tamen transitiui verbi vim habet & conditionem, significans idem quod pertrâsire: & accusatiuum postulat: vt equus decurrit stadiu[m]. Inde participium præteritum decursus, id est pertransitus atque transactus. 4 In quarto versu. Osculo petit dominum. Non hic petiit legendum est: vt aliqui habent libri, nam plures æquò tunc essent illius carminis syllabæ: sed in præsenti tépore petit, quod haud magno impendio præteritù temporis habet intelligentiam; sicut & alia huius hymni verba præsentia: negat, traditur, proclamat: pro præteritis sumuntur. 7 In septimo versu. Fallaces Iudæi impij. In hoc carmine fieri debet synalœpha: id est vocalis præcedentis in vocalem collisio, quanuis in aliis huius hymni locis illa non obseruetur. Et id quid e[st] hoc in loco sit: ne super crescat vna syllaba vltra numerum debitum. Octo enim tantum syllabas integras & non collisas: admitit carmen. 8 In octauo versu. Et Barrabas dimittitur. N[on] hic

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140 HYMNS Washed with water on their hands 8 And Barabbas is released: He handed Christ over to the Jews. He who had been guilty of death. 7 Deceitful Jews, wicked: The life of the world is hanged. They ask for the robber to live. Through whom they rise up mor They accuse Christ severely. “Crucify him,” they say; he is guilty. Amen. This hymn seems to have been composed in iambic dimeter verse; yet it by no means keeps its rule and feet, but only the number of syllables. It hardly has a trochee as a guest in all places; and a pyrrhic in the earlier parts, after a vowel also, and the following word beginning with & and m, letters often begins from a vowel without elision, all of which the norm of iambic meter does not admit. It contains almost the whole mystery of the Lord’s passion: his last supper with the disciples, the betrayal made by Judas, his condemnation to death by Pilate, after he had long declared his innocence, and the release of the robber Barabbas. All these things are plain from the Gospel reading. 2 ANNOTATIONS. In the second verse. “When the day has run down to evening.” Although decurrere by its nature is neuter, like its simple form, yet sometimes it has the force and function of a transitive verb, meaning the same as to pass through, and it requires an accusative, as “the horse runs through a stadium.” Hence the past participle decursus, that is, passed through and completed. 4 In the fourth verse. “He seeks the Lord with a kiss.” Here it should not be read petiit, as some books have it, for then the syllables of the line would be more numerous; but in the present tense petit, which without much effort has the sense of the past tense as well; just as other present-tense words in this hymn, negat, traditur, proclamat, are taken for past tenses. 7 In the seventh verse. “Deceitful Jews, wicked.” In this verse there must be synaloepha, that is, the collision of the preceding vowel with the following vowel, although in other places of this hymn it is not observed. And this is what is meant in this place: that one syllable does not grow beyond the due number. For the line admits only eight full syllables, and not ones that are elided. 8 In the eighth verse. “And Barabbas is released.” Not here

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EX PO. 141 hic dicendum est: vt habent libri mendosi, Et Barrabas latro dimittitur. Nam sic hoc carmen decem haberet syllabas & quinque pedes: cum octonarium syllabarum numerum & quatuor pedum, non debeat excedere. Verùm ea dictio latro, ab aliquo legis istius carminis ignaro adiecta facile credi potest: propter dictum euangelicu[m]. < Ioan. 18> Erat autem Barrabas latro. Cæterùm in eiusdem versus quarto carmine nihil refert: si per quem resurgunt mortui legatur, vel per quam. Na pronomen foemininum quâ: ad vitam refertur, quem verò: ad rem significatam scilicet < Ioan. II.> Christum, qui est vita mundi: vt de seipso dicit. Ergo sum resurrectio & vita. AD ACCENSIONEM CAEREI paschalis: hymnus. Nuentor rutuli dux bone luminis. Qui certis uicibus tempora diuidis. Merso sole, chaos ingruit horridum: Lumen redde tuis Christe fidelibus. 2 Quanuis innumero sydere regiam, Lunariq[ue] polum lampade pinxeris: Incussu silicis lumina nos tamen Monstra saxigeno semine quærere. 3 Ne nesciret homo spem sibi luminis In Christi solido corpore conditam. Qui dici stabilem se uoluit petram: Nostris igniculis unde genus uenit. 4 Pinguis quos olei rore madentibus Lychnis ac facibus pascimus aridis. Quin et fila fauis scirpea floreis Presso melle prius collita fingimus. 5 Viuax flamma uiget: seu causa testula succum linteolo suggerit ebrio. Seu pinus piceam fert alimoniam: Seu cæram terretem stuppa calens bibit. 6 Splendent ergo tuis muneribus pater. Flammis

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EX PO. 141 here it must be said: as the defective books have it, “And Barabbas the thief is released.” For thus this verse would have ten syllables and five feet; whereas it ought not to exceed an eight-syllable count and four feet. However the word thief, added by someone ignorant of the law of this verse, can easily be believed: because of the evangelical saying [John 18] “Now Barabbas was a thief.” Moreover, in the fourth line of the same verse, it makes no difference whether it is read, “by whom the dead rise,” or “by which.” For the feminine pronoun quae: is referred to life, but quem: to the thing signified, namely [John 11] Christ, who is the life of the world, as He says of Himself: Therefore, I am the resurrection and the life. AD ACCENSIONEM CAEREI paschalis: hymn. Good leader of the ruddy light, O bringer of dawn. You who divide the seasons by fixed alternations. When the sun has sunk, dreadful chaos gathers: Restore light to your faithful, O Christ. 2 Although with countless stars you have painted the royal heavens, and the sky with the moon’s lamp: yet by the striking of flint we are still taught to seek light from the rock-born seed. 3 So that man would not be unaware of the hope of light for himself laid up in Christ’s solid body. He who wished to be called the steadfast rock: from whom our little flames derive their origin. 4 We nourish these with the dew of rich oil, lamps and torches made thirsty by dryness. And we fashion the reed-like filaments of the combs, first steeped in pressed honey. 5 The living flame thrives: whether its cause is a little board supplying moisture to the wine-soaked linen. Or whether the pine brings pitchy nourishment: Or whether the warm tow drinks the rounded wax. 6 Therefore may they shine by your gifts, Father. By the flames

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142 HYMNORVM Flammis mobilibus scilicet atria. Absentemque diem lux agit æmula: Quam nox cum lacero uicta fugit peplo. 7 O res digna deus: quam tibi rosidæ Noctis principio grex tuus offerat. Lucem: qua tribuis nil pretiosius. Lucem: qua reliqua præmia cernimus. 8 Tu lux uera oculis: lux quoque sensibus. Intus tu speculum: tu speculum foris. Lumen quod famulans offero: suscipe Tinctum pacifici chrismatis unguine. 9 Per Christum genitum summe pater tuum: In quo uisibilis stat tibi gloria. Qui noster dominus, qui tuus unicus: Spirat de patrio corde paraclitum. 10 Per quem splendor, honos, laus, sapientia, Maiestas, bonitas, et pietas tua, Regnum continuat numine triplici: Texens perpetuis secula seculis. Amen. Vnius generis atque formæ est huius hymni carmen: quod Græci monocolon, id est vnius mébri dicu[n]t. Nam semper asclipiadeum est: habens primo loco spondeum, secundo choriambum, itidem & tertio loco, qui extremas syllabas primam & quartam habet longas: duas aute[m] intermedias breues, vt sanctificas, quarto deniq[ue]; loco iabu[m] hebet aut pyrrhichium. Et huius quidem metri lex in singulis præsentis hymni carminibus integrè exacteque ser uatur. Author eius. Prudetius, apud quem præsens hymnus longe diffusior est & prolixior: quàm in ecclesiastico officio cantari soleat, vt inspectanti eius opera perspicuu[m] est, hic autem soli illi adducuntur versus: qui ad ecclesiasticum vsum accommodari consueuerunt. Laudatur in eo summa dei bonitas, lucis omnis cum sensibilis tum spiritualis author: quòd non solum cælestes orbis lucidis or- nariu[m]

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142 HYMNS With moving flames, that is to say, the halls. And light, rivaling the absent day: Which night, defeated, flees with torn veil. 7 O thing worthy of God: which your flock at the beginning of the dewy night should offer to you. Light: than which you grant nothing more precious. Light: by which we behold the rest of the rewards. 8 You are true light to the eyes; light also to the senses. Within, you are the mirror; you are the mirror without. The light which I, your servant, offer: receive it, anointed with the unguent of peaceful chrism. 9 Through Christ, your begotten Son, most high Father: in whom visible glory stands for you. He, our Lord, he your only one: breathes forth the Paraclete from the Father’s heart. 10 Through whom splendor, honor, praise, wisdom, majesty, goodness, and your piety maintain the kingdom by a threefold power: weaving the ages through everlasting ages. Amen. The song of this hymn is of one kind and form: which the Greeks call monocolon, that is, of one limb. For it is always Asclepiadean, having in the first place a spondee, in the second a choriamb, likewise also in the third place, which has the first and fourth syllables long at the ends: the two middle ones short, as sanctificas, and finally in the fourth place it has an iamb or pyrrhic. And indeed the law of this meter is kept in each of the lines of this present hymn fully and exactly. Its author is Prudentius, in whom the present hymn is much more extended and prolix than it is usually sung in the ecclesiastical office, as is clear to anyone inspecting his works. But here only those verses are brought forward which have been accustomed to be adapted for ecclesiastical use. In it is praised the supreme goodness of God, the author of all light, both sensible and spiritual; because he not only the heavenly spheres of shining adornment of

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EXO. 143 harit sideribus, sed & docuerit nos arte vt incussione si- licis & cereorum adminiculo lumen inquirere ac fouere, rogaturque vt nouæ lucernæ lumen quod in paschalis so lennitatis honorem accenditur, suæ maiestati oblatum be nignæ suscipiat: & nos demùm ex hac luce materiali tra- ducat ad cælestis regni claritate, vbi lux est perpetua & nullis fuscata tenebris. 1 CANNOTATIONES. In primo versu. Inuentor rutuli dux bonæ luminis. Christus (ad quem hic dirigi- tur oratio) dicitur hoc loco inuentor rutili luminis: quo- niam per creationem lucis primo die, deinde formatione solis, lunæ & astrorum quarto die productionis reru[m], lu- men sensibile & corporalibus oculis peruium mundo in- uexit ac exhibuit. Idem ministerio lucis distinguit suis vicibus tempora: scilicet diem & noctem, menses & an- nos, per varios solis & lunæ motus. 2 C In secundo versu. Quanuis innumero sydere re- gium. Hic regia nomen est substantium: significatque aulam siue palacium regis. Ouidius. Regia solis erat sub- limibus alta columnis. Ipsius autem dei regia, cælum est: nam in cælis habitare dicitur à scriptura. In eodem quo- que versu & quarto eius carmine, seme saxigenum dici- <Gen. 1.> tur scintilla silice excussa: quòd de saxo sit genita. Ea e- nim cum attritu silicis excutitur, & apto suscipitur fome- <Psal. 2.> to: demum suscitatur in flammam, & ignem ministrat. Por ro nominum à igno compositorum hæc substantiua sunt: vt terrigena, grauigena, illa verò adiectiuæ: vt omnige- num, saxigenum. 3 C In tertio versu. Qui dici stabilem se voluit petra. <Esaia. 28.> Esaias Christum vocauit lapidem: cum ait. Ecce ego mit- <Danie. 2.> tam in fundametis Sion lapidem angularem, lapide pro- <Psal. 117.> batum, pretiosum, in fundamento fundatum. Et apud Da- <Eph. 2.> nielem, lapis excisus de monte sine manibus: Christu si- <1. Cor. 10.> gnat. Insuper & psalmus idem testatur: cum ait. Lapidem quem reprobauerunt ædificantes: hic factus est in caput <Matth. 16.> anguli. Rursum ad Ephesios scribens Paulus: Christu vo- cat summum lapidem angularem. Et ad Corinthios ait. Petra autem erat Christus. Demùm seipsum monstrauit Christus: cum apud Matthæum dixit Petro. Super hanc petram ædificabo ecclesiam meam. 4 C In

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EXO. 143 that he has shown us by skill how, by striking flint and with the help of candles, to seek and foster light, and he is asked that he would graciously accept, for the honor of the Paschal solemnity, the light of the new lamp which is kindled, offered to his majesty: and that he would at last lead us from this material light to the clarity of the heavenly kingdom, where there is perpetual light and no darkness dimmed by any shadows. 1 CANNOTATIONES. In the first verse. Inventor of the bright light, leader of the good light. Christ (to whom this prayer is here directed) is called in this place the inventor of radiant light, because through the creation of light on the first day, and then by the forming of the sun, moon, and stars on the fourth day of the production of things, he brought forth and displayed to the world sensible light, accessible to bodily eyes. By the ministry of light he also distinguishes times in their turns: namely day and night, months and years, through the various motions of the sun and moon. 2 C In the second verse. In the countless stars, royal... Here regia is a noun of substance: and it signifies the court or palace of a king. Ovid: “The palace of the sun was high with lofty columns.” But the palace of God himself is heaven: for Scripture says that he dwells in heaven. In the same verse, and in the fourth line of his poem, the spark struck from flint is called “semi saxigenum”; because it is born from stone. For it is struck out by the friction of flint, and received by suitable tinder; then it is stirred up into a flame, and supplies fire. Moreover, among nouns compounded from ignis, these are substantives: as terrigena, grauigena; but those are adjectives: as omnigenum, saxigenum. 3 C In the third verse. Who wished to call himself the stable stone. Isaiah called Christ a stone when he said: “Behold, I will lay in the foundations of Zion a cornerstone, a tried stone, a precious stone, founded in the foundation.” And in Daniel, the stone cut out of the mountain without hands signifies Christ. Moreover, the same psalm bears witness when it says: “The stone which the builders rejected: this has become the head of the corner.” Again, writing to the Ephesians, Paul calls Christ the chief cornerstone. And to the Corinthians he says: “The rock, however, was Christ.” Finally, Christ showed himself when, in Matthew, he said to Peter: “Upon this rock I will build my church.” 4 C In

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144 HYMNORVM 4 In quarto. Lychnis ac facibus pascimus aridis. Lychnus: latine lucerna, lampas, candela, & quicquid arte industriâque lumen humanis vsibus ministrat. Virgilius. Dependent lichni laquearibus aureis. Hinc ellychnium: quod lucernis adhibetur ad lumen præstâdum. Est enim funiculus ille: qui incensus flammam nutrit. Scirpus autem est interior iunci pars albicans & porosa, quasi eius medulla. Terentius. Nodum in scirpo quæris. Inde fila scirpea hic dicuntur: quæ iuncis extracta instar fili in longum porriguntur: & cæra circoposita aut oleo immissa flammam enutriunt. Fauos verò floreos vocat hic author cæram: apum sedulitate ex floribus collecta. Demùm collita participium præteritum à collinor: simul inuncta delibutâque signat, & media breui debet proferri: quoniam simplicis eius lino supinum litum habet primâ breuem. 5 In quinto versu. Viuax flama viget. Trifariam hoc loco describitur flama vigeri in materia corporali, scilicet aut in lampade subministrante oleum paru lintheo tanquam elichnio: aut in pice resina, consimilive materia arboribus defluente, aut denique in cæra, ipsi elychnio circcomposita in formam terretem: vt in ipsis cæreis. Dicitur autem teres: quod oblongum est & vnicæ clausum superficie laterali: vt cæreus, hasta, & similia id genus. 6 In sexto versu. Flammis mobilibus scilicet atria. Rectè hic flammas vocat mobiles: quoniam ipsius flammę proprium est, agitari semper & moueri. Lux item æmula dicitur agere atque referre diem absentem: quoniam lumen cæreorum accensorum quod imitatur diurnam claritate, repræsentat ipsius diei splendorem, & quæuis absens sit dies: illa tamen luminarium accensorum flama rutilium emittit fulgorem, perinde atque dies foret præsens. Demùm illam lucem nox victa fugit lacero peplio, id est palla siue amictu quoniam noctis obscuritas effugatur per illam cæreorum lucem & dissoluitur tenebraru[m] opacitas: quæ est quasi peplum & opertorium noctis. 7 In septimo versu. Quam tibi rosidæ noctis principio. Nox rosida dicitur quæ rore humecta est & perfusa, quoniam noctu potissimum tempore verno ros placido illapsu herbas irrigat & terram irrorat: vt habet Aristoteles in Metheoris. Sic rosida dicuntur mala siue pomæquæ

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144 HYMNORVM 4 In quarto. We feed on lamps and dry torches. Lychnus: in Latin, a lamp, lantern, candle, and whatever by skill and industry supplies light for human use. Virgil. Lamps hang from golden ceilings. Hence ellychnium: that which is used in lamps to provide light. For it is that little wick: which, when lit, nourishes the flame. Scirpus, however, is the whitish and porous inner part of the rush, as it were its pith. Terence. You seek a knot in a rush. Hence rush filaments are here so called: which, drawn out from rushes like thread, are stretched lengthwise: and, with wax laid around them or soaked with oil, they nourish the flame. But the author here calls wax flowery honeycombs: gathered from flowers by the diligence of bees. Finally, collita is the past participle from collinor: it marks something smeared and anointed at the same time, and its middle syllable ought to be pronounced short: because the supine litum of its simple form lino has the first syllable short. 5 In the fifth verse. A lively flame glows. Here the flame's vigor in material substance is described in three ways, namely either in a lamp supplying oil through a small wick as though through a lampwick; or in pitch, resin, or a similar substance flowing from trees; or finally in wax, laid around the lampwick itself in a rounded shape, as in tapers themselves. It is called teres, however, because it is oblong and enclosed by a single lateral surface: as a taper, spear, and things of that sort. 6 In the sixth verse. With moving flames, namely the halls. Rightly does he here call the flames moving: since it is the property of flame itself to be always stirred and moved. Light also is said to act as an imitator and bring back the absent day: because the light of lit candles, which imitates daylight in brightness, represents the splendor of day itself, and though day be absent, still the flame of the lit lights emits a shining radiance, just as if day were present. Finally, conquered night flees from that light, with its torn veil, that is, its cloak or covering, because the darkness of night is driven away by that candlelight and the gloom of the shadows is dissolved: which is as though the veil and covering of night. 7 In the seventh verse. As for you, at the beginning of the dewy night. Night is called dewy when it is moist and drenched with dew, because by night, especially in springtime, dew with gentle descent waters the grasses and moistens the earth, as Aristotle has in the Meteorologica. In this way apples or fruits are called dewy, which

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EXPO. 141 quæ rore 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- necicio cætera omnia reddantur conspicua & spectabilia. Verùm hæc deinde ad spiritualem & intellectualem lucé 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) faciuit authores, vt cum vocalis breuis 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. Erat lux < Ioan. 1.> vera: quæ illuminat omnem hominem venientem in hûc 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. Siquidè deo pa- k tri

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EXPO. 141 which are sprinkled with dew. Virgil. In our hedges the little terosida apples. Now in this place there is a great commendation of visible light itself: both because God has willed it to be offered by men to Him in sacrifice, and because among bodily 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 afterward more chiefly to be applied to spiritual and intellectual light. Nor must this be passed over in silence: that in the fourth verse of this poem the final syllable of the remaining word, naturally short, is made long by position in that place, because of the two consonants joined together continuously in the following word, præmia; which authors have sometimes done, though rarely, so that when the last letter of a word is a short vowel, and at the beginning of the following word two consonants follow, that vowel is lengthened by position. As Silius in the ninth book: “Immane stridens agitur: crebroque coacta / Vulnere, bellatrix properos fert belua gressus.” And Juvenal, Satire 8: “Occulta spolia & plures de pace triumphos.” But this must not be drawn into imitation. 8 In the eighth verse. “You, true light to the eyes.” The author, passing from image and figure to truth itself and the exemplar, says that Christ is the true light to the eyes of the intellect and the inward senses of the soul, because John says of Him: “He was the true light” <John 1> “which enlightens every man coming into this world.” He calls Him also an inward and outward mirror, because both according to the divinity hidden within and the humanity appearing without there is a surpassing brightness, in the vision of which blessedness consists. Finally, he says that the light offered is tinted with oil, that is, with ointment, or with the unction of peaceful chrism. For according to the rite of that time the paschal candle itself was anointed in consecration with holy chrism and sacred oil. And it is called peaceful chrism because it is made from olive oil, which signifies mercy and peace. For those who among the ancients wished to indicate peace used to hold out the right hand with a branch of leafy olive, which for that reason they were accustomed to call peace-bringing. 9 In the ninth verse. “In which visible glory stands for you.” Here one must not read “invisible,” as some books have it, but, as the three words show, “visible” must be placed, namely, visibilis. Indeed, to God pa- tr i

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Hymnorum < Ioan. 8 Ioannis> tri est gloria visibilis in filio: quoniam ex quo filius dei humanam suscepit carnem, & operibus miraculorum doctrinâque salutari se verum deum & dei filium declara- uit, manifestauit hominib[us] gloriam & maiestatem pater- nam, quemadmodum ipse in euangelio dicit: Ego hono- risco patrem meum. Et iteru[m] ad patrem. Manifestaui no- men tuum hominibus. 10 In decimo versu. Numine triplici texens. Deus pa- ter dicitur hic texens secula perpetuis seculis: quòd tem- porum vices, successiones, & decursus perpetua duratio- ne ordinationeque disponit, ab ipsius scilicet mundi exor- dio ad consummationem vsque seculi, vt continuo cursu & sine interruptione: deducâtur rerum temporalium spa- cia. Et id quidem triplici numine, id est diuinarum perso- narum trinitate, eadem trisubstantium diuinitate ac ma- iestate. Est enim idem ipsarum trium diuinarum persona- rum numen & deitas, eademque potestas. Cui sit honor, gloria, & gratiarum actio in secula seculorum. Amen. IN SOLENNITATE PASCHALI. Alue festa dies: toto uenerabilis æuo. Qua deus infernum uicit: & astra tenet. Ecce renascentis testatur gratia mundi: Omnia cum domino dona redisse suo. Nanque triumphanti post tristia tartara Christo Vndique fronde nemus gramina flore fauent. Legibus inferni oppressis: super astra meantem Laudant rite deum lux, polus, arua, fretum. Qui crucifixus erat: deus ecce per omnia regnat. Dantque creatori cuncta creatæ precem. Canticum istud carmine hexametro & pentametro al- ternatim fluit, & eius legem integrè ac elega[n]ter obseruat. Author eius Lactantius Firmianus. Apud quem oda præ- sens longe copiosior est, & amplior pluribusque abunda[n]s versibus quàm hic afferantur, vt facilè inquirenti inte- grum istud carmen constare potest: nam diuulgarum satis est & cuique ad manus promptum. Verentamen soli ver- sus illi hic positi sunt: qui in officio ecclesiastico solent ca- tari. Commendatur in eo sacer dies paschæ, triumphali Christi

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Hymns < John. 8 Ioannis> there is visible glory in the Son: for since the Son of God took human flesh, and by works of miracles and by his saving teaching declared himself true God and Son of God, he manifested to men the glory and paternal majesty of the Father, as he himself says in the Gospel: I honor my Father. And again: to the Father. I have made your name known to men. 10 In the tenth verse. "Weaving with triple power." God the Father is said here to weave the ages through everlasting ages: because he orders the changes of times, their successions, and their courses by perpetual duration and arrangement, from the very beginning of the world to the consummation of the age, so that by a continuous course and without interruption the spaces of temporal things may be led on. And this indeed by triple power, that is, by the Trinity of the divine persons, in the same tri-subsistent divinity and majesty. For the power and godhead of those three divine persons is the same, and their authority the same. To whom be honor, glory, and thanksgiving for ever and ever. Amen. ON THE SOLEMNITY OF EASTER. Hail, feast day: venerable throughout all time. On which God conquered hell and holds the stars. Behold, the grace of a world reborn bears witness: All gifts have returned with their Lord to their Lord. For after the sorrows of Tartarus, Christ in triumph, the woods, the grass, and the flowers everywhere favor him with leaves and bloom. The laws of hell having been crushed, as he goes above the stars, light, heaven, earth, and sea duly praise God. He who was crucified: behold, God reigns over all things. And all created things offer prayer to the Creator. This hymn flows alternately in hexameter and pentameter verse, and it observes its rule completely and elegantly. Its author is Lactantius Firmianus. In him the present ode is much more copious and fuller, abounding in more verses than are here given, so that to one who inquires it may easily be seen that this whole poem exists complete: for it is sufficiently widespread and ready to hand for anyone. Nevertheless, only those verses are placed here which are usually sung in the church office. In it is praised the sacred day of Easter, with Christ's triumphal

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EXPO. 147 Christi resurrectione celeberrimus: cui omnia congratulari & co[n]gaudere etiam insesibilia & inanima mo[n]stratur. 2 ANNOTATIONES. In secundo versu. Ecce renascentis testatur gratia mundi. Mundum vocat renascente author: quantum ad qualitates & accidetarias proprietates rerum corporalium: coeli ambitu comprehensarum. Enimuerò tempore hyberno arva & arbusta asperitate frigoris sunt velut emortua: & suo spoliata decore. In placida autem veris temperie (in quo semper dies paschalis quotannis occurrit) repellulant & quasi ad vitam reuocantur omnia, cum (vt ait Horatius) diffugere ni ues: redeunt iam gramina campis, arboribusque comæ. Ideo Christi ad vitam reditum omnia testantur ferè corpora: cum naturali lege post hyemis inclementiam renouantur ad vitalem statum, habitum, & gratiam. 3 In tertio versu. Triumphâti post tristia tartara Christo. Post tristia tartara dicit, quoniâ triumphavit dominus per resurrectionem gloriosam: postquam ad inferos descenderat, vt inde in sanguine testamenti sui (secundum propheticum eloquium) emitteret vincetos de lacu: in quo nô erat aqua. Prius enim potestates tenebrarum suo potenti- <Zachæ.9> fico descésu expugnavit & attriuit, antiquosque patres liberavit de carcere quo hactenus fuerant detenti: quàm à <Psal.15> morte resurgeret. Quod satis indicat psalmus: vbi ita deu[m] patrem Christus alloquitur. Quoniâ non derelinques animam meam in inferno: nec dabis sanctu[m] tuum videre corruptionem. 4 In quarto versu. Super astra mea[m] tem. Hic gloriosam domini in coelos ascensionem celebrat: quæ consummatio & complemétum fuit diuinorum operum, pro redemptione nostra peractorum. Natiuitas enim domini, <Zach.9> passio & resurrectio: coelicem assecuta sunt finem in reditu Christi ad coelos vnde descenderat. Et opereprætium est attendere, quàm rationabiliter hæc tria ordine quodam certo peracta sunt: quæ hic memorantur, scilicet descésus ad inferos, resurrectio d mortuis, & ad coelos ascensio, & in his, progressio quædam facta ab imo, per medium ad summum: taquam ab infimo extremo per intermedium quoddam ad summum extremum exaltatio: Ad ima siquidem delapsus est: cum ad inferiores terræ partes (vt ait Paulus) descendit, vt se infernoru[m] dominum <k ij> declararet

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EXPO. 147 Most celebrated by Christ’s resurrection: to which all things are shown to congratulate and rejoice, even things without sense and lifeless. 2 NOTES. In the second verse. “Behold, the grace of a reborn world bears witness.” The author calls the world reborn in respect to the qualities and accidental properties of bodily things, encompassed by the circuit of the heavens. For in winter time fields and shrubs are, through the harshness of the cold, as it were dead and deprived of their beauty. But in the gentle temper of spring (in which the Easter day always occurs each year) all things revive and, as it were, are recalled to life, since (as Horace says) the snows have fled: the grasses now return to the fields, and the foliage to the trees. Therefore almost all bodies bear witness to Christ’s return to life: since by the natural law, after the severity of winter they are renewed to a vital state, condition, and grace. 3 In the third verse. Christ triumphant after sad Tartarus. After sad Tartarus he says, because the Lord triumphed through glorious resurrection: after he had descended to the lower parts, in order that from there, in the blood of his covenant (according to the prophetic word) he might send forth the captives from the pit: in which there was no water. For before rising from death he had by his powerful descent overthrown and crushed the powers of darkness, and liberated the ancient fathers from the prison in which they had hitherto been detained, <Zach. 9> even as <Psal. 15> to rise from death. Which the psalm sufficiently indicates, where Christ addresses God the Father thus: “Because thou wilt not leave my soul in hell, nor wilt thou suffer thy Holy One to see corruption.” 4 In the fourth verse. Above my stars. Here he celebrates the glorious ascension of the Lord into the heavens: which was the consummation and completion of the divine works accomplished for our redemption. For the Lord’s nativity, <Zach. 9> passion, and resurrection have attained their heavenly end in Christ’s return to the heavens from which he had descended. And it is worth noting how reasonably these three things were accomplished in a certain order: which are here mentioned, namely, descent to hell, resurrection from the dead, and ascent to the heavens; and in these a certain progression is made from the lowest, through the middle, to the highest; as from the lowest extreme through an intermediate thing to the highest extreme, an exaltation: For he was brought low to the depths indeed: when he descended into the lower parts of the earth (as Paul says), so that he might declare himself the lord of the lower regions <k ij>

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Hymnorum Ephes.4. declararet. Inde ad hanc mediam nostræ habitationis regionem est regressus per resurrectionem, quæ se terrestrium asseruit monstruitque principem. Data est mihi Matth.28. (inquit iam rediuium) omnis potestas in cælo & in terra. Demum cælos repetens, cælestium se dominatum etia 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 conaulans 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-

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Hymns Eph. 4 he declared. Then he returned to this middle region of our habitation through the resurrection, which asserted and showed him to be lord of earthly things. It has been given to me Matt. 28 (now risen again, he says), all power in heaven and on earth. Finally, returning to heaven, he made it clear by this declaration that he also holds dominion over the heavenly realms: so that at the name of the Lord Jesus every knee should bow, of things in heaven, on earth, and under the earth, and every tongue confess that the Lord Jesus is in the glory of God the Father. And he was foreshadowed in a threefold figure of this sacrament in Samson, who broke the gates and iron bars of the city of Gaza with his shoulders, and having deceived the guards, went out of the city in the dead of night, and carried the leaves and posts of the gates to the brow and summit of the mountain overlooking the city. Truly, the first of these, the breaking of hell, the second, the خروج of Christ from the sepulcher guarded by soldiers, and the third, his ascent into the heights of heaven, were prefigured. ON EASTER FESTIVALS. 1 When dawn glows red with light, Heaven thunders with praises. The exultant world rejoices; The groaning underworld howls. 2 When that most mighty king, with the powers of death broken, trampling Tartarus beneath his feet, sets the wretched free from punishment. 3 He who, shut up beneath a stone, is guarded under a soldier: triumphing with noble splendor, the Victor rises from the tomb. 4 Now the groans are loosed and the pains of hell: because the Lord has risen, the shining angel cries. 5 Sad were the apostles at the death of their Lord, whom, by the cruel penalty of death, wicked servants had condemned. 6 In gentle speech the angel announced to the women: In Galilee the Lord is to be seen very soon. 7 While they hasten to tell this to the apostles, seeing that he lives, they kiss the feet of the Lord. 8 When this is known, the disciples hurry 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[ia]m 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 trocheum 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 Desired of the Lord, II Most merciful King Christ 9 With clear paschal joy Possess our hearts: The sun shines on the world with its ray: So that to you the due praises When the apostles, with Christ, We may render at all times. They behold with bodily sight. I2 Glory to you, Lord: 10 The wounds shown to them You who rose from the dead In the radiant flesh of Christ: With the Father and the Holy Spirit too. They proclaim with public voice Unto everlasting ages. This present hymn has the appearance and form of iambic dimeter verse; yet neither its feet nor its measure are duly observed. For it indifferently admits a trochee in the first three places, likewise a pyrrhic, and sometimes even a spondee in the second position, 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 fact to the holy women by angelic ministry, and finally Christ’s appearance to the women and to the apostles. All these things are known from the Gospel reading and need not here be repeated for further explanation. I. NOTES. On the first verse. “The dawn of light glows.” Of the light, 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: “Jesus, rising early on the first day of the week, appeared first to Mary Magdalene.” Because 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. “He frees the wretched from punishment.” Namely, the ancient fathers, who were held captive so that they could not enter the kingdom of God until it should be opened by the blood of the spotless Lamb, sacrificed as the price of the world’s redemption. Therefore they were wretched not by lack of grace or by the deformity of guilt, but only by the delay of the glory they awaited. 3. On the third verse. “Rising with noble pomp.” Pomp is properly called all spectacle and solemn display, with an ostentation and some appearance of triumph: both in adverse...

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Hymnorum versis quàm prosperis, vt pompa nuptiaru[m], pompa sacrorum, pompa funerum, hic autem sumitur pro insigni gloria & triumpho dominicæ resurrectionis. 4 In quarto versu. Solutis iam gemitibus. Ea sententia sumpta est ex verbis beati Petri, in actis apostolorum dicentis de Christo. Quem deus suscitauit à mortuis, solutis doloribus inferni, iuxta quod impossibile erat teneri eum ab illo. Et soluti debent intelligi gemitus & dolores inferni, non quos Christus in anima passus fuerit, nam illorum expers erat & immunis, sed quos sancti patres fuerant perpessi, spes enim quæ differtur, affligit animam. <Præmer. 13.> 6 In sexto versu. Videndus est quantocyus: Aduerbiu[m] illud quantocyus, compositu[m] ex corrupto & integro, vt pote quantum & ocyus, significatione habet positiui gradus, idem valens quod celeriter siue velociter. Sequitur autem sui simplicis ocyus naturam, quod vocem quidem comparatiu[m] habet, sed plerunque significantiu[m] positiui. 7 In septimo versu. Oculantur pedes domini. In hoc carmine abundantior æquo est syllabarum numerus, nouem enim ibi numerantur syllabæ, cum duntaxat esse deberent octo. Itaque hypercatalecticum est id carmen: & ita potius pronunciandum. Oculantur pedes Iesu. 9 In nono versu. Sol mundo nitet radio. Mudo, sereno, rutilo, ac lympido, vt gaudium dominicæ resurrectionis etiam sol ipse clariore testetur splendore, & hoc die, solito fulgeat illustrior. Si enim sol obscurat[ur] tepore passionis suum luxit conditorem, cur illi ad vitam reverso, lætiore vultu serenioreq[ue] lumine non applaudat, ablandiatur, & arrideat? 10 In decimo versu. Ostensa sibi vulnera. Multi nominatiuos illos ostensa vulnera in ablatiuos absolute positos ostensis vulneribus, commutandos censent, & verbum fatentur referunt ad nominatiuum apostoli, in præcedenti versu positum. Possent tamen etiam dictiones illæ ostensa vulnera, intelligi vt nominatiui casus rationem retineant: & ordinentur cum verbo fatentur. Nam vulnera Christi apostolis ostensa: aperte profitebantur & testabantur dominum resurrexisse. IN TEM-

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Hymnorum more on victorious rather than prosperous things, as in the wedding procession, the procession of sacred rites, the procession of funerals; here, however, it is taken for the signal glory and triumph of the Lord’s resurrection. 4 In the fourth verse. “Now the groans being loosed.” That sentence is taken from the words of blessed Peter in the Acts of the Apostles, speaking of Christ: “Whom God raised from the dead, having loosed the pains of hell,” according to the fact that it was impossible for him to be held by it. And by “loosed” must be understood the groans and pains of hell, not those which Christ suffered in his soul, for he was free from and immune to them, but those which the holy fathers had endured; for hope deferred afflicts the soul. <Præmer. 13.> 6 In the sixth verse. “He is to be seen as quickly as possible.” That adverb “quantocyus,” composed from a corrupt and a correct form, namely “quantum” and “ocyus,” in meaning has the force of a positive degree, equivalent to “quickly” or “speedily.” Yet it follows the nature of its simple form “ocyus,” which indeed has the sound of a comparative, but for the most part signifies the positive. 7 In the seventh verse. “The feet of the Lord are kissed.” In this hymn the number of syllables is greater than is due; for there are counted there nine syllables, whereas there ought to be only eight. Therefore the verse is hypercatalectic, and should rather be pronounced so: “The feet of Jesus are kissed.” 9 In the ninth verse. “The sun shines with a clear ray.” Clear, serene, bright, and limpid, so that the joy of the Lord’s resurrection may even the sun itself witness with brighter splendor, and on this day shine more brilliantly than usual. For if the sun, darkened by the coldness of the Passion, lamented its Creator, why should it not, when he has returned to life, applaud him with a more cheerful countenance and a more serene light, caress him, and smile upon him? 10 In the tenth verse. “The wounds shown to him.” Many think that those nominatives, “shown wounds,” should be changed into ablatives absolutely placed, “with the wounds shown,” and they confess that the verb refers to the apostle as the nominative placed in the preceding verse. Yet those words, “shown wounds,” could also be understood so as to retain the force of the nominative case, and be arranged with the verb “confess.” For the wounds of Christ shown to the apostles clearly proclaimed and testified that the Lord had risen. IN TEM-

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EXPO. 151 IN TEMPORE PASCHALI: alius hymnus. 1 Elucis author per- Dum mente circu[n]cidimur: sonent Noui[us]; demum nascimur. 2 Huius cateruæ car 4 Dum mane nostrum min[us] cernimus Quam tu replesti gratia Redisse uictis hostibus: Anastasis potentiæ. Mundi[us]; luxum temnimus. 2 Nobis dies hic innuit Panem salutis sumimus. Diem supremum sistere: 5 Hæc alma sit solennitas: Quo mortuos resurgere Sit clara hæc festiuitas. Vitæq[ue]; fas sit reddere. Sit feriata gaudijs 3 Octaua prima redditur: Dies reducta ab inferis. Dum mors ab unda tollitur Amen. I Lambici dimetri carminis regula & pedibus: hic hymnus integrè aptèque componitur. Commendatur in eo dominicæ resurrectionis dies: quòd reparationis vitæ sit author, spiritualis nostræ resurrectionis per circuncisionem spiritus & regenerationem baptismi præbeat documentum, & futuræ resurrectionis exemplum : in consummatione seculi exhibendæ. 1 IANNOTATIONES. In primo versu. Quam tu replesti gratia. Non hic quem legendum est: vt faciut ple rique, cum nullum ibi masculinum sit nomen: ad quod legitimè id relatiuum referri possit, sed quam: scilicet cater uam. Anastasis autem græcum vocabulum: idem est quod resurrectio, & hic genitius est, cum ablatiuo potentia, ordinatus. 2 In secundo versu. Diem supremum sistere. Diem supremum intelligit author: nouissimum hui[us] mundi diem, in quo erit consummatio seculi & vniuersalis mortuorum resurrectio. Itaque dies iste postremus insinuatur nobis & futurus denunciatur: per hunc dominicæ resurrectionis diem, illius indicem atque prænuncium. 3 In tertio versu. Octaua prima redditur. Octaua dies est dies dominicæ resurrectionis. Nam die, proximè labbatum sequente: Christus victor mortis surrexit de sepulch ro. Sabbatum autem: septimus est dies hebdomadæ, qua- k iiii re

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EXPO. 151 IN THE PASCHAL SEASON: another hymn. 1 Let the author of light resound anew; We are first circu[m]cised in mind, Then at last we are born. 2 This company of ours sees What you have filled with grace, Anastasis of power. 3 This day shows us That the supreme day is near at hand: When the dead shall rise again, And it shall be lawful for life to be restored. 3 The first octave is restored: When death is lifted from the flood. 4 While our morning is Seen to return with conquered enemies: We reject the world’s luxury. We receive the bread of salvation. 5 Let this be a holy solemnity: Let this festival be bright. Let it be kept with rejoicing, A day brought back from the underworld. Amen. I The rule and feet of the iambic dimeter: in this hymn, the composition is complete and fittingly made. In it the day of the Lord’s resurrection is commended, because it is the author of restored life, gives proof of our spiritual resurrection through the circumcision of the spirit and the regeneration of baptism, and presents an example of the resurrection to be displayed at the end of the world. 1 NOTES. In the first verse, “What you have filled with grace.” Here “what” is not to be read, as many do, but “which” or “whom,” since there is no masculine noun there to which that relative pronoun may properly refer, but “which,” namely the company. “Anastasis,” however, is a Greek word; it means the same as resurrection, and here is a genitive, governed by the ablative “power.” 2 In the second verse, “That the supreme day is near at hand.” By “the supreme day” the author means the last day of this world, on which there will be the consummation of the age and the universal resurrection of the dead. Thus this final day is hinted to us and foretold through this day of the Lord’s resurrection, as its indication and preannouncement. 3 In the third verse, “The first octave is restored.” The eighth day is the day of the Lord’s resurrection. For on the day following the Sabbath, Christ, victorious over death, rose from the tomb. But the Sabbath is the seventh day of the week, in whi- k iiii re

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EXPO. 123 Reg[itu]r precemur milites: Vt in suo clarissimo Nos ordinet palacio. 7 Per secla metæ nescia Patri supremo gloria: Honorque sit, cum filio Ht spiritu paraclito. Amen. Carmen iambicum dimetrum in hoc hymno exacte, integreque obseruatur. Author eius, sanctus Ambrosius. Invitatur in illo populus fidelis ad depromendas Christo laudes, ob gloriam suæ resurrectionis. per quam spoliauit infernum, & inde captivos eduxit. 1 IANNOTATIONES. In primo versu. Chor[us] nouæ Hierusalem. Per chorum nouæ Hierusalem intelligitur hic multitudo congregatioque fidelium animarum: < Exod. 12> renouatarum in hoc festo paschali per susceptionem baptismi & depositionem vetustatis peccati, & in ipsius matris ecclesiæ (quæ mistityce Hierusalem dicitur & pacis visio) sinum receptarum. In eode[m] quoq[ue]; versu, dictio meli, simplo 1, scribenda & sine litera terminalis, genitiuus est singularis nominis melos, quod etiam interdum nominatiuu[m] singularem facit in us, à quo per secundam inflectionem sit ginitiuius meli. Est autem melos: harmonia, dulcisque co[n]centus atque consonantia. Inde melodia: eiusdem significationis nomen deducitur. Demùm sobria hic dicuntur gaudia, quæ mediocrite temperata sunt & moderata siue cum sobrietate non autem in comessationib[us] & ebrietatibus, peracta. 2 In secundo versu. Quo Christus < Apoc. 5> inuit[ur] leo. In Apocalypsi Christus nomine leonis nuncu patur, cum ait. vicit leo de tribu Iuda, radix David, quòd indomabili virtute, superata morte, surrexit ad vitam immortalem. Quod autem hic subiungitur, à morte functos excitat, id intellige aut à morte spirituali animæ inducta per peccatum, cum euangelica admonitione Christus salutarem nobis doctrinam inculcat. aut à morte corporali in consummatione seculi, cum in voce archangeli & nouissima tuba personabit. De vtraque antem excitatione loquitur dominus apud Ioannem, cum ait. Amen ame[m] dico vobis, quia venit hora & nunc est, quando mortui audient vocem filij dei, & qui andierint: viuent. Deinde subnectit. Amen ame[m] doco vobis, quia venit hora in qua < Ioannis 5> omnes qui immonumetis sunt, audient vocem filij dei, & pro-

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EXPO. 123 Let us pray to the King: That in his most glorious palace He may set us in order. 7 Through the ages, knowing no end, Glory to the supreme Father; And honor be, with the Son And the Holy Paraclete Spirit. Amen. This iambic dimeter poem is exactly and completely observed in this hymn. Its author is Saint Ambrose. The faithful people are invited in it to pour forth praises to Christ, for the glory of his resurrection, by which he despoiled hell and led the captives out from there. 1 NOTES. In the first verse. The choir of the new Jerusalem. By the choir of the new Jerusalem is here understood the multitude and gathering of faithful souls: <Exod. 12> renewed in this Paschal feast through the reception of baptism and the putting off of the oldness of sin, and received into the bosom of holy Mother Church (which mystically is called Jerusalem and the vision of peace). In the same verse also, the word “meli,” with a simple 1, is to be written without the final letter; it is the genitive singular of the noun melos, which also sometimes makes the nominative singular in us, from which by the second inflection comes the genitive meli. Now melos is harmony, sweet song, and consonance. From it the noun melody is derived, with the same meaning. Finally, sober joys are here spoken of, that is, joys tempered and moderated by restraint, or carried out with sobriety, not in feasting and drunkenness. 2 In the second verse. In whom Christ <Apoc. 5> is called a lion. In the Apocalypse Christ is called by the name of lion, when he says: “The lion of the tribe of Judah, the root of David, has conquered,” because, by unconquerable power, having overcome death, he rose to immortal life. But what is added here, “he raises those who have been brought to death,” understand either from spiritual death of the soul, brought on by sin, when with evangelical admonition Christ impresses upon us his saving teaching; or from bodily death at the consummation of the age, when he will resound in the voice of the archangel and the last trumpet. Of both excitations the Lord speaks in John, when he says: “Amen, amen I say to you, because the hour is coming, and now is, when the dead will hear the voice of the Son of God, and those who have heard will live.” Then he adds: “Amen, amen I say to you, because the hour is coming in which <John 5> all who are in the tombs will hear the voice of the Son of God, and

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EX PO. 155 Victor redit de baratro. nium: Tyrannum trudens vinculo: In hoc paschali gaudio Et reserans paradisum. Ab omni mortis impetu 7 Quæsumus author om Tuum defende populum. Amen. UNon seruat integram carminis iambici dimetrl norma[m], præsens hymnus. Nam literæm, itidem & vocali subiunctam sæpius habet sine collisione vocalem: trochęum quoque passum admittit in omnibus sedibus, itide[m] & 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 deuidioque Sathana resurrexerit de sepulchro, simul & nos in cicamur ac admonemur: vt cum puritate ac munditia sacrosanctam sumamus eucharistiam, in hoc sacratissimo tempore paschali. I IANNOTATIONES. In primo versu. Ad coenam 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 agrestibus. Itaque in nova lege verum sumpturi agnum & eius conuiuium accessuri: prospicere debemus cu[m] magna cautione, ne imparati atque inculti illud adeamus: sed prouidè circunspiciamus: vt supradicta omnia spiritualiter nobis conveniant, assit & puritas cum corporis tum animi: tanquam candida vestis nuptialis nos adornans. Et quemadmodum filij Israel post esum agni pertransito mari rubro, cecinerunt deo canticum quòd ab Aegyptijs eos liberarat: ita et nos suscepto baptismo (qui per Iubri 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. nium: Driving the tyrant with his chain: In this Paschal joy And opening Paradise. From every assault of death 7 We beseech, O author Defend your people. Amen. This hymn does not preserve the full norm of the iambic dimeter meter. For it very often has a consonant joined likewise to a vowel without elision; it also admits a trochee in all places, likewise a pyrrhic, and finally in the second place it has a spondee instead of an iamb, which do not belong to this kind of meter. It contains the mysteries of the Lord’s resurrection: that after hell was despoiled and Satan subdued, He rose from the tomb, and at the same time we are instructed and reminded that we should receive the most holy Eucharist with purity and cleanliness, in this most sacred Paschal season. I. ANNOTATIONS. On the first verse. “To the supper of the lamb, made ready.” In the old law the Paschal lamb was commanded to be eaten with a certain rite and ceremony. For those who were about to eat it were to hold staffs in their hands, have their loins girded, and their feet shod with sandals; nor was unleavened bread to be absent, together with wild lettuce. So too in the new law, when we are to receive the true Lamb and approach his banquet, we ought to be very careful lest we come to it unprepared and unrefined; rather, let us look about prudently so that all the things mentioned above may agree with us spiritually, and that purity be present, both of body and of mind, adorning us like a white wedding garment. And just as the children of Israel, after eating the lamb and passing through the Red Sea, sang to God a song because He had freed them from the Egyptians, so we also, having received baptism (which was signified by the passage through the Red Sea) and having left behind the land of Egypt, that is, the realm of sin, ought to offer due praises to Christ our leader and deliverer. 2. On the second verse. “Upon the altar of the cross, parched.” It is called parched because it has been burned and consumed by fire; “parched” is said of that which signifies being cooked by fire. Virgil: “And they prepare to scorch with flames, and to shatter with stone.” Hence

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156 HYMNORVM Inde & tostum dicitur, ignis calore concoctum. Et quo- niam sacratissimum Christi corpus in ligno crucis igne passionis & doloris accerbitate excoctum fuit, recte hic torridum dicitur. Est autem hoc loco id nomen cum suo substantiuo corpus, accusatiui casus, & ordinatur cum gerundio, gustando, cum quo itidem gerundio, necti debet ablatiuius cruore roseo, subaudita præpositione cum, vt hic habeatur sensus: quòd nos Christiani gustando sanctissimum Christi corpus in ara crucis passum, vna cum pretioso eius sanguine, viuimus ipsi deo. Nam ipsa veritas dicit de se in euangelio. Qui manducat me, ipse viuet propter me. Et iterum. Qui manducat meam carnem & bibit meum sanguinem habet vitam æternam. 3 In tertio versu. Protecti paschæ vespere. Quod in figura populo Israelitico olim contigit, in veritate hic applicatur populo Christiano. Ille enim per esum agni paschalis & aspersione m sanguinis ipsius ad postes ostij & superliminaria domus, ereptus fuit ab angelo exterminatore & interfectore primogenitorum Aegypti: insuper & liberatus à dura Pharaonis seruitute per egressum ab Aegypto, < Exo. 12.> vt sacra Exodi narrat historia. Ita Christianus populus per immolationem veri agni, qui abstulit peccata mundi, liberatus est à dæmone vastatore qui mortis habet imperium, & à grauissimo ipsius iugo exemptus, qui per Pharaonem Aegypsum vt figuram suam & membru[m] designatus est. 4 In quarto versu. Iam pascha nostrum Christus est. Hæc sententia ex beatissimo Paulo sumpta est, ita ad Corinthios scribente. Etenim pascha nostrum, immolatus est < 1. Cor. 5.> Christus. Itaque epulemur, non in fermento veteri neq[ue] in fermento maliciæ & nequitiae, sed in azymis synceritatis & veritatis. Sanè Christ[us] dicitur nostrum pascha, quoniam per ipsum transiuius à morte ad vitam, pascha enim sicut & phase, transitum signat. Ipsius etiam Christi caro oblata est vt azyma synceritatis, quoniam sine fermé to peccati & tota sancta fuit, & nullo modo caro peccati. Azyma enim, sine fermento signat, fermentum autem in scriptura, sæpenumero peccati habet significationem, indiciumque gerit. 6 In sexto versu. Consurgit Christus tumulo. Hic consur-

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156 HYMNS Then it is called “roasted,” cooked by the heat of fire. And because the most sacred body of Christ on the wood of the cross was cooked through by the fire of His passion and the bitterness of pain, it is rightly here called torrid. Now in this place this noun, with its substantive “body,” is in the accusative case, and is construed with the gerund “tasting”; with which gerund likewise it must be joined, the ablative “with rosy blood,” with the preposition “with” understood, so that the sense here may be: that we Christians, by tasting the most holy body of Christ, suffered on the altar of the cross, together with His precious blood, live to God Himself. For Truth itself says of Himself in the Gospel: “He who eats Me, he himself shall live because of Me.” And again: “He who eats My flesh and drinks My blood has eternal life.” 3 In the third verse. “Protected at the Pasch’s evening.” What once happened in figure to the people of Israel is here applied in truth to the Christian people. For that people, by the eating of the paschal lamb and the sprinkling of its blood on the doorposts and lintels of the house, was delivered from the destroying and slaying angel of the firstborn of Egypt; moreover, it was freed from the harsh servitude of Pharaoh by the departure out of Egypt, <Exo. 12> as the sacred history of Exodus tells. So the Christian people, through the immolation of the true Lamb, who took away the sins of the world, was freed from the devouring demon who has dominion over death, and was released from his very heavy yoke, who was designated by Pharaoh the Egyptian as his figure and member. 4 In the fourth verse. “Now our Passover is Christ.” This sentence is taken from the most blessed Paul, writing thus to the Corinthians: “For our Passover, Christ, has been immolated” <1 Cor. 5>. Therefore let us feast, not with the old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth. Truly Christ is called our Passover because through Him we pass from death to life; for Passover, as well as Phase, signifies a passing over. The flesh of Christ itself was offered as the unleavened bread of sincerity, because it was without the leaven of sin and wholly holy, and in no way sinful flesh. For unleavened bread signifies what is without leaven; but leaven in Scripture very often has the meaning and indication of sin. 6 In the sixth verse. Christ rises from the tomb. Here consur-

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EXPO. 157 consurgit, uerbum compositum à con & surgo, legendum est, & non diuisim atque per duas dictiones cum surgit, vt aliqui habent libri. Nam oratio illa, integræ perfectæque sententiæ enunciata est, atque absoluta, neque per su- spensionem adsequentem annexa orationem, coiungitur enim sequenti sententiæ per subauditam copulationem & non autem per aduerbium temporis. IN TEMPORE PASCHALI: ad completorium. I Esu saluator seculi: I Verbu[m] patris altissimi: I Lux lucis inuisibilis: Custos tuorum peruigil. 2 Tu fabricator omnium, Discretor atq[ue] temporum: Fessalabore corpora. Noctis quiete recrea. 3 Te deprecamur suppli- ces: Vt nos ab hoste liberes. Ne ualeat seducere Tuo redemptos sanguine. 4 Vt dum graui incor- pore Breui manemus tempore: Sic caro nostra dormiat. Vt mens soporem nesciat. Amen. I Non habet hic hymnus pedes carminis iambici dime- tri suis locis ritè dispositos: tametsi cum illo conueniat in forma & numero syllabarum octonario. Nam spondeum in secundo admittit loco, & trocheum sæpius in primo: co[m] tra regulas & legem huiusce carminis, habet item voca- lis ante vocalem sine collisione positionem. Maiore verò studio seruata est similis syllabarum desinétia in vnoquo- que fermè versu: & responsus quidam primi carminis ad secundum, & tertij ad quartum, in exitu syllabarum. I In eo ad Iesum Christum dei filium supplex sit oratio: vt nocturno tempore iam imminente (nam ad completo- rij officium quod in crepusculo & vespera diei peragi- tur: cantari solet hic hymnus) nos seruet ab insidijs dæmo- nicis, placidamque concedat somni quietem: quo spiritus noster factus vegetior alacrius ad diuinas laudes modu- landas exurgat. IANNOTATIONES. In primo versu. Lux lu- cis inuisibilis. Licet adiectiuum inuisibilis: & nominatini casus esse possit, & genitiui, nam & lux illa quæ filius est: inui-

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EXPO. 157 consurgit, a compound word from con and surgo, should be read together, and not separately in two words, cum surgit, as some books have it. For that statement is expressed in a complete and perfect sentence, and is absolute, nor is it joined by a following suspension to the subsequent discourse; for it is joined to the following sentence by an implied conjunction, and not by an adverb of time. IN THE PASCHAL SEASON: at compline. 1 Jesu, saviour of the world: 1 Word of the Father most high: 1 Light of invisible light: Watchful guardian of your own. 2 You, maker of all things, Dispenser of times: Refresh bodies wearied by labour With the quiet of night. 3 To you we beseech, suppliants: That you may free us from the enemy. Let him not prevail to deceive Those redeemed by your blood. 4 That while in a heavy body We remain for a short time: So may our flesh sleep. That the mind know no slumber. Amen. 1 This hymn does not have the feet of the iambic dimeter line arranged properly in their places: although it agrees with it in the form and in the number of syllables, eight in all. For it admits a spondee in the second place, and often a trochee in the first: contrary to the rules and law of this meter, it also has a vowel before a vowel without elision. But with greater care there has been preserved a similar ending of syllables in almost each verse: and a kind of answering echo of the first line to the second, and of the third to the fourth, in the ending of the syllables. 1 In this prayer to Jesus Christ the Son of God is the petition: that at the approach of night-time (for at compline, the office which is performed in the twilight and evening of the day, this hymn is usually sung) he may keep us from the snares of the demon, and grant the quiet repose of sleep: so that our spirit, made more vigorous, may rise up more eagerly to sing the divine praises. ANNOTATIONS. In the first verse. Lux lucis inuisibilis. Although the adjective invisibilis can be both nominative and genitive, for that light too which is the Son: invi-

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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: pri 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 atque 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. 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 hæterna quæ præterijt. Quod & beatus Petrus admonet in epistola dicens. Vnum verò hoc vos non lateat charissimi, 1. Timo. 1. Colos. 1. Iob. 7. Psal. 96. Ioan. 10. Psalm. 120 Psal. 37. Psal. 88. Psal. 103 Psal. 89. 2. Petri. 3.

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158 HYMNS invisible is, and that light which is the Father (of which the Son himself also is the light proceeding from it) is likewise invisible. For invisibility is proper to God himself, and common to each of the divine persons, as the apostle says: “Now unto the King eternal, immortal, invisible, the only God, be honor and glory for ever and ever. Amen.” Yet the sentence is more fitting and the sense more harmonious if that name is understood to be nominative, and with the noun “light” ordered as 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 people is testified by Job, saying, “What shall I do unto thee, O thou watcher of men?” And the prophet in the psalm: “The Lord keeps the souls of his saints; from the hand of the sinner he will deliver them.” And in the Gospel, the Lord speaking of his sheep says: “And they shall never perish; and no one shall snatch them out of my hand.” And vigilant: he is said to watch night and day. For as the prophet says in the psalm: “Behold, he that keepeth Israel shall neither slumber nor sleep.” For to keep vigil is to remain awake to the end, and to spend the whole night without sleep. Martial: “For to watch is easy, but to keep vigil is hard.” In the second verse: “Thou maker of all things.” This psalm also bears witness to this in these words: “The day is thine, and the night is thine; thou hast made the dawn and the sun; thou hast made all the boundaries of the earth: summer and spring, thou hast formed them.” And again in another place: “The heavens are thine, and the earth is thine; the world and its fullness thou hast founded; the north and the sea thou hast created.” Finally, in another place: “He made the moon for the seasons; the sun knew its setting.” 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; but if in strength, eighty years; and beyond these is toil and sorrow.” Moreover, however much our age may be extended, even if it should equal the years of Methuselah himself, compared with eternity, or with perpetual and endless duration, it is as a point to an infinite line, since “a thousand years in thy sight,” he says, “are as yesterday that is past.” Blessed Peter also reminds us of this in his epistle, saying: “But do not let this one thing escape you, beloved,” 1. Tim. 1. Col. 1. Job 7. Ps. 96. John 10. Ps. 120 Ps. 37. Ps. 88. Ps. 103 Ps. 89. 2 Pet. 3.

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EX PO. 159 simi, quia vnus dies apud dominum sicut mille anni & mil le anni sicut dies vnus. Quare quantumcunque hic viui- mus tempus, id breue censeri iure debet. In eodem versu. Vt mens soporem nesciat. Soporem inquam peccati & ig- < Psal. 12.> nauix, de quo dicit psalmus. Illumina oculos meos, ne vn < Roma. 13.> quam obdormiam in morte, Et beatus Paulus de eode ad < Ephes. 5.> Romanos. Hora est iam nos de somno surgere. Rursum idem ad Ephesios. Surge qui dormis, & exurge à mortuis & illuminabit te Christus. Cæterum nonnulli loco huius quarti carminis, vt mens soporem nesciat, habent hoc car men, vt mens in Christo vigilet, & rectè quidem, nam pia est eius sententia, & huic loco aptè co[n]gruens. Itaque vtru[m] volueris carmen hoc quarto disponas loco, nam vtru[m]que concinnum est & conueniens, licet prius sit rectius. Et præ sens hymnus quantum ad sententiam satis respondet huic hymno superius explicato. Christe qui lux es & dies. IN TEMPORE PASCHALI: alius hymnus. Vita sanctorum, decus angelorum: Vita cunctorum pariter piorum. Christe, qui mortis moriens ministrum Exuperasti. 3 Tu tuo lætos famulos trophæo Nunc in his serua placidis diebus: In quibus sacrum celebratur omnem Pascha per orbem. 3 Pascha: quo victor rediens ab imo, Atq; cum multis alijs resurgens: Ipse susceptam super alta carnem Astraleuasti. 4 Nunc in excelsis dominus resulgens Et supra cælos deus eleuatus: Inde uenturus homo iudicatus Denuo iudex. 5 Corda tu sursum modo nostra tolle: Quo patri dexter resides in alto. Ne

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EX PO. 159 similarly, because one day with the Lord is as a thousand years, and a thousand years as one day. Therefore, however long we live here, that time rightly ought to be considered brief. In the same verse. That the mind may not know sleep. I mean the sleep of sin and sloth, of which the psalm says: Enlighten my eyes, lest I ever sleep in death; and blessed Paul likewise says of the same to the Romans: It is now time for us to rise from sleep. Again, the same to the Ephesians: Arise, you who sleep, and rise from the dead, and Christ will enlighten you. Besides, some instead of this fourth line, “that the mind may not know sleep,” have this line: “that the mind may watch in Christ,” and rightly so, for its sense is pious and fitting for this passage. Therefore, whichever you wish, place this line in the fourth position, for both are harmonious and suitable, though the former is more correct. And the present hymn, as regards its meaning, sufficiently corresponds to the hymn explained above. Christ, who are light and day. IN THE PASCHAL SEASON: another hymn. Life of the saints, glory of angels: Life of all the faithful alike. Christ, who by dying didst overcome the minister of death, Thou hast triumphed. 3 Now keep safe thy joyful servants by thy trophy in these tranquil days: In which the holy Pasch is celebrated everywhere throughout the world. 3 Pasch, by which, as victor returning from the depths, and rising with many others: Thou thyself didst raise up the flesh once assumed to the lofty stars. 4 Now the Lord, shining in the heights and God exalted above the heavens: whence as man, judged, he is to come again as judge. 5 Lift our hearts upward now: where thou sittest at the Father's right hand on high. Ne

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Hymnorum Ne resurgentes facias in ima Præcipitari. 6 Hoc pater tecum, hoc idem sacratus Præstet amborum pie Christe flatus. Cum quibus regnas deus unus omni Iugiter æuo, Amen. Præsens hymnus admodum suavis & dulcisonus: carmi ne sapphico atque adonicu constat. Habet enim in vno- quoque versu tria prima carmina sapphica, & quartu ado nicum. Celebrantur in eo præconia gloriosæ resurrectionis & ascensionis Christi in cælum: dirigiturque ad ipsum oratio, vt nobis gratiam resurgendi à morte peccati & cælestia desiderandi benignus elargiatur. I Annotations. In primo versu. Qui mortis moriens ministrum exuperasti. Minister mortis est diabolus: qui primis parentibus fraude circumventis abstulit immortalitatis gloriam, & conditionem mortalitatis in tultit, de quo ait sapiens. Inuidia diaboli: mors intrauit in orbem terrarum. Et Paulus ad Hebræos loquens de Christo: dicit: Vt per mortem destrueret eum: qui mortis habebat imperium. 2 In secundo versu. Sacrum celebratur omnem pascha per orbem. Pascha, neutri generis est. Ausonius. Nos etenim primis sanctu post pascha diebus. Et Paulus ad Corinthios. Etenim pascha nostrum: immolatus est Christus. Quod planè nomen hebræum est. & transitum significat, vt his verbis testatur Hieronymus. Pascha quod hebraice dicitur phase: non à passione vt ple rique arbitrantur: sed à transitu nominatur, eo quòd exterminator videns sanguinem in foribus Israelitarum: pertransierit, nec percusserit eos: Et Augustinus. A diligè tioribus & à doctoribus inuentum est, quia pascha hebræum verbum est, & non interpretatur passionem sed transitum. Per passionem enim transiuit Christus à morte ad vitam, & fecit nobis viam credentibus in resurrectione eius vt transeamus & nos de morte ad vitam. Sic enim ipse dominus ait. Qui verbum meum audit, & credit ei qui misit me: habet vitam æternam, & in Iudicium non venit: sed transiet à morte in vitam. In ter-

Transcription: Translated (English)

Hymns Do not let those rising again Be cast down into the depths. 6 This, O Father, together with you, this same consecrated Breath of both, piously grant, O Christ. With whom you reign, one God, forever And ever, Amen. This present hymn is very sweet and most melodious: it consists of sapphic and adonic meter. For in each verse it has three first sapphic lines and a fourth adonic. In it are celebrated the praises of Christ’s glorious resurrection and ascension into heaven; and prayer is directed to him, that he may graciously grant us the grace of rising from the death of sin and of desiring heavenly things. I. Annotations. In the first verse. Who, dying, didst surpass the minister of death. The minister of death is the devil, who, having ensnared our first parents by deceit, deprived them of the glory of immortality and introduced the condition of mortality. Of this the wise man says: Through the envy of the devil death entered into the world. And Paul, speaking to the Hebrews of Christ, says: That through death he might destroy him who had the power of death. 2. In the second verse. The sacred Passover is celebrated throughout the whole world. Pascha is neuter gender. Ausonius: “For indeed, on the holy days after Easter.” And Paul to the Corinthians: “For our Passover, Christ, has been sacrificed.” Which is plainly a Hebrew name, and signifies a passing over, as Jerome testifies in these words: “Pascha, which is called phase in Hebrew, is not named from suffering, as many suppose, but from passing over, because the destroyer, seeing the blood on the doorposts of the Israelites, passed by and did not strike them.” And Augustine: “It has been found by more careful men and by the teachers that pascha is a Hebrew word, and does not mean suffering but passing over. For through suffering Christ passed from death to life, and made for us who believe in his resurrection a way that we also might pass from death to life. For thus the Lord himself says: He who hears my word and believes him who sent me has eternal life, and does not come into judgment, but passes from death to life.” In ter-

Transcription: ATR-1

EXPO. 161 [ ] In tertio versu. Atque cum multis alijs resurgens. Illis scilicet: de quibus Matthæus scribit in euangelio. Et monumenta aperta sunt: & multa corpora sanctorum qui dormierant surrexerunt. Et exeuntes de monumetis post resurrectionem eius venerunt in sanctam ciuitatem: & ap < Mat. 27:> paruerunt multis. Quamuis enim tempore mortis & passionis Christi eorum monumenta fuerint aperta: non tamen dicuntur resurrexisse nisi cum Christo resurgente, vt ipse reuera fuerit primitiæ resurgentium. Et per anticipationem illud (quemadmodum sæpenumero & multa alia in scriptura) à Matthæo narratum est in describenda Christi passione. 5 [ ] In quinto versu. Quo pari dexter resides in alto. Melius hic verbum resides: legitur: quàm participium residens, quoniam verbum nullum est expressum cui hoc participium annectatur: nisi qui velit subaudire verbum substantiuum es. Verùm sine subintellectione, si resides legatur: aperta est & plana sententia. Melius idem eodem in loco legitur, patri dexter resides: quàm patris dextræ resides, vt aliqui habent libri. Quamuis enim vtrobique eadem sit sententia: prior tamen orationis contextus multò est aptior, quandoquidem verbum resides, vix vnquam cum datiuo ponti solet: frequenter autem cum nominativo adiuncto. 6 [ ] In sexto versu. Hoc pater tecum, hoc idem sacrat[us]. Hoc loco post, m, finalem dictionis literâ ponitur sine collisione vocalis, & hoc, neutri generis pronomen: sit breue, quod vel rarum est, aut nùquam sit ab authoribus. Idcirco mallem carmen illud ita potius legi. Hoc pater tecu[m] simul & sacratus. Nam hoc pacto & metrum ipsum recte se habet: & sententia manet integra. IN ASCENSIONE domini. 1 Estum nunc celebre, magnaq[ue]; gaudia F Compellunt animos carmina promere: Cum Christus solium scandit ad arduum Calorum pius arbiter. 2 Conscendit iubilans lætus ad æthera: 1 Sancta

Transcription: Translated (English)

EXPO. 161 [ ] In the third verse. “And rising together with many others.” That is to say: those of whom Matthew writes in the Gospel: “And the monuments were opened, and many bodies of the saints who had slept arose. And coming out of the monuments after his resurrection, they came into the holy city and ap< Mat. 27:> appeared to many.” For although at the time of Christ’s death and passion their tombs were opened, nevertheless they are not said to have risen except when Christ rose, so that he himself truly was the firstfruits of those rising. And by anticipation that statement is narrated by Matthew (as very often many other things also in Scripture) in the description of Christ’s passion. 5 [ ] In the fifth verse. “With equal right you dwell on high.” Here it is better to read the verb resides than the participle residens, since there is no expressed verb to which this participle may be attached, unless one wishes to understand the substantive verb es. But without such an implied word, if resides is read, the meaning is open and clear. It is also better in the same place to read patri dexter resides, than patris dextræ resides, as some books have it. For although in both cases the meaning is the same, the earlier context of the sentence is much more fitting, since the verb resides scarcely ever is used with a dative of place, but very often with an accompanying nominative. 6 [ ] In the sixth verse. “This, Father, with you, this same consecrated [one].” In this place, after the final m of the word, a letter is placed without the elision of the vowel, and hoc, a neuter pronoun, is short, which is either rare or never found in the authors. Therefore I would rather that that hymn be read thus: Hoc pater tecu[m] simul & sacratus. For in this way both the meter itself is correct, and the sense remains intact. IN THE ASCENSION of the Lord. 1 Now a famous season, and great joys compel our minds to bring forth songs, when Christ, the dutiful judge of heaven, ascends to the high throne. 2 He ascends, rejoicing, glad to the sky: 1 Holy

Transcription: ATR-1

Hymnorum Sanctorum populus prædicat inclytum. Concinit pariter angelicus chorus Victoris boni gloriam. 3 Qui scandens superos uincula uinxerat: Donans terrigenis munera plurima. Districtus rediens arbiter omnium: Qui mitis modo transijt. 4 Oramus domine, conditor inclyte: Deuotos famulos respice, protege. Ne nos liuor edax dæmonis obruat: Demergat uel in inferos 5 Vt cum flammiuoma nube reuerteris Occulta hominum pandere iudicans: Ne des supplicia horrida noxijs, Sed iustis bona præmia. 6 Præsta hoc genitor optime maxime: Et tu nate dei et bone spiritus. Regnans perpetuo fulgida trinitas Per cuncta pie secula. Amen. Hymnus iste ex asclepiadæo & gliconico carmine coiunctis coalescit ac conflatur. Vnusquisque enim versu[m] eius, tria prima carmina habet asclepiadæa: & quartu[m] gliconicum. Quid autem sit asclepiadæum carmen: superius annotatum est in explanatione illius hymni. Inuentor ruili dux bone luminis. Gliconicum autem vt pars quæda[m] asclepiadæi carminis, & sola vnius choriambi prætermisione ab eo differens: primo loco habet spondeum, secundo choriambum, tertio verò & postremo iambum vel pyr rhichium. Veruntamen huiusce carminis lex & regula: in hoc hymno non satis integrè neque exactè servatur. Nam plerisque in locis vocalis sine collisione vocalem antece dit: & loco choriambi nunc vns nunc alius ponitur pes tetrasyllabus diuersam à choriambo habens syllabarum quantitatem. Insuper loco spondei nonnunquam trochæus primo loco reponitur, vt syllabarum mensuram quantitatesque callens: facilè deprehendet. Hæc autem omnia: rationi

Transcription: Translated (English)

Hymns The people of the saints proclaim the glorious one. The angelic chorus likewise sings the glory of the good Victor. 3 He who, ascending above, had bound the chains: bestowing on earthly men many gifts. The judge of all, returning sternly: who has now passed over in gentleness. 4 We pray, O Lord, illustrious Creator: look upon your devoted servants, protect them. Lest the devouring envy of the devil crush us: and plunge us into hell 5 When with the cloud of flame you return to judge and reveal the hidden things of men: do not give horrible punishments to the wicked, but good rewards to the righteous. 6 Grant this, best and most excellent Father: and you, Son of God, and good Spirit. Reigning forever, shining Trinity, through all ages in mercy. Amen. This hymn is formed and fashioned from the joining together of asclepiadean and glyconic verse. For each of its verses has the first three lines asclepiadean, and the fourth glyconic. What the asclepiadean verse is, has been noted above in the explanation of that hymn. The inventor, Ruili, good leader of light. The glyconic, however, as a certain part of the asclepiadean verse, differing from it only by the omission of one choriamb, has in the first place a spondee, in the second a choriamb, and in the third and last an iamb or pyrrhic. Nevertheless, the law and rule of this verse are not here observed sufficiently exactly or perfectly in this hymn. For in many places a vowel follows a vowel without elision; and in place of the choriamb now one foot, now another, is put, a four-syllable foot having a different quantity of syllables from the choriamb. Moreover, in place of the spondee, sometimes a trochee is set in the first place, as one skilled in syllabic measure and quantities will easily detect. But all these things:

Transcription: ATR-1

EX PO. 163 rationi atque rectæ compositioni carminis, tum asclepiadæi, tum gliconici aduersantur. Celebratur autem & prædicatur in hoc hymno gloria dominicæ ascensionis atque triumphus: & demùm oratio ad Christum funditur, vt cu[m] tedierit ad iudicandum seculum: nobis placidus sit, mitis & benignus. I IANNOTATIONES. In primo versu. Scandit ad arduum. Id est altum: vt potè super omnes cælos & ad sedem paternam. Arduo enim: interdum altum, excelsum & sublime signat. Onidius. Mons ibi verticibus petit ardu us astra duobus. Arbiter autem cælorum hic dicitur Christus: quoniam à deo patre constitutus est index non solu[m] hominum, sed & angelorum: qui cælestes sunt incolæ, ciues & domestici. 2 In secudo versu. Sanctorum populus prædicat inclytum. Populus sanctorum hic dicitur coetus ille venerandus antiquorum patrum: qui inferno lacu[m] educti, dominum consccendentem æthera comitati sunt, & dignis laudibus prosecuti, secundum illud Pauli verbum. < Ephes. 4.> Ascendens Christus in altum, captuam duxit captiuitate[m]: dedit dona hominibus. Et hoc ipsum etiam innuitur in tertio versu præsentis hymni: cum dicitur: qui scandens superos vincula vinxerat. Dirupit enim vincula: quibus antiqui patres erant obstricti in inferno, & illa confringendo quodammodo ea alligauit, impediuit enim & obstitit: ne amplius vinctos illos detinerent, & vinculorum in ipsos munus & vsum exerceant, & ergo vincula vinxisse dicitur Christus: sicut & captiuitatem sanctoru[m] duxisse captiua[m]. 3 In tertio versu. Donans terrigenis munera plura. Id ipsum est quod modo ex beato Paulo adductum est: Dedit dona hominibus. Sed quæ dona: inquies ilarga septiformis spiritus charismata: quæ regressus in cælos diffudit abundè in totum orbem, secundum illud propheticum oraculum. Effundam de spiritu meo super omnem carne[m]. < Iohel. 1.> 4 In quarto versu. Ne nos liuor edax. Liuor pro inuidia, aptum habet epithetum edax. Nam seipsam erodit & consumit inuidia: carpitq[ue]; & carpitur vna: suppliciumque suum est, vt canit Ovidius, qui & alio loco dicit. Quid mi hi liuor edax ignauos objecis annos? 5 In quinto versu. Vt cum flammiuoma nube reuerteris. Flammiuomum: quod flammas euomit, sicut igniuomum 1 ij quod

Transcription: Translated (English)

EX PO. 163 which are contrary to the reason and the right composition of the song, both the Asclepiadean and the Glyconic meter. But in this hymn the glory of the Lord’s Ascension and triumph is celebrated and proclaimed; and finally a prayer is poured out to Christ, that when he comes to judge the world, he may be gracious, gentle, and kind to us. II. ANNOTATIONS. On the first verse. “Scandit ad arduum.” That is, “to the heights”: namely above all the heavens and to the Father’s seat. For arduum sometimes denotes high, lofty, and sublime. Ovid: “There a mountain rises with two peaks toward the lofty stars.” But Christ is here called the Arbiter of the heavens, because he has been appointed by God the Father as judge not only of men, but also of angels, who are the heavenly inhabitants, citizens, and members of the household. 2. On the second verse. “Sanctorum populus praedicat inclytum.” The people of the saints here means that venerable company of the ancient fathers, who, brought up from the infernal lake, accompanied the Lord as he ascended into the ether and followed him with worthy praises, according to that word of Paul: “ Ephes. 4. > Ascending on high, Christ led captivity captive: he gave gifts to men.” And this same thing is also hinted at in the third verse of the present hymn, when it says: “who, ascending above the heavens, had bound chains.” For he shattered the chains by which the ancient fathers were bound in hell, and in breaking them in a certain way he bound them, hindered them and restrained them, so that they might no longer hold those captives, nor exercise over them the office and use of chains; and therefore Christ is said to have bound chains, just as he is said to have led captivity captive. 3. On the third verse. “Donans terrigenis munera plura.” This is the same thing just quoted from blessed Paul: “He gave gifts to men.” But what gifts, you will ask? The abundant charismata of the sevenfold Spirit, which on his return into heaven he poured out richly over the whole world, according to that prophetic oracle: “I will pour out of my Spirit upon all flesh.” Ioel. 1. > 4. On the fourth verse. “Ne nos liuor edax.” Liuvor means envy, and it appropriately has the epithet “edax,” devouring. For envy gnaws and consumes itself; and it both tears and is torn at the same time: and, as Ovid sings, its own punishment is itself. He also says elsewhere: “Why, devouring envy, do you reproach me with my idle years?” 5. On the fifth verse. “Ut cum flammiuoma nube reuerteris.” Flammiuomum: that which vomits forth flames, just as ignivomum...

Transcription: ATR-1

HYMNORVM quod ignem eructat. Quoniam igitur clara & flammea erit nubes illa in qua dominus veniet ad Iudicium: rectè hic flammiuoma dicitur. Demùm reuerteris verbum, in eodem versu positum: secundum vocem præsens est, ob carminis exigentiam, significationem tamen intelligatur & notionem habere temporis futuri: quoniam quod venturum est enunciat. IN ASCENSIONE DOMINI: ad completorium. I Esu nostra redemptio. Victor triumpho nobili I Amor & desiderium. Ad dextrâ patris residens. I Deus creator omnium: 4 Ipsa te cogat pietas: Homo in fine temporum: Vt mala nostra superes 2 Quæ te uicit clementia Parcendo, & uoti co[m]potes Vt ferres nostra crimina? Nos tuo uultu saties. Crudelem mortem patiens 5 Tu esto nostru[m] gaudium Vt nos à morte tolleres. Qui es futurus præmium. 3 Inferni claustra penetras Sit nostra in te gloria: Tuos captiuos redimens. Per cuncta semper secula. I Iambicum dimetrum videtur huius hymni carmen: sed regulam ipsius ac pedes nequaquam accuratè obseruat. Nam & spondeum in secundo loco, & trocheum in omnibus passim recipit sedibus: quod huius metri genus omnino repudiat. Laudatur in eo mira Christi benignitas: repudiuerit, quò vt nos demùm perducat: enixè oramus. quòd natus pro nobis fuerit, & mortem passus, quòd ad IANNOTATIONES. In primo versu, Homo in inferna descenderit: resurrexerit à mortuis, & cælos fine temporum. Finem temporum vocat author sextam mundi ætatem: cui non est ætas alia in hoc mundi statu successura. Nam septima ætas: in mundi consummatione adueniet. Est igitur huius mundanæ subsistentiæ ac conditionis postrema ea ætas: in qua Christus assumpsit humanæ carnis substantiam, & idcirco in nouissimis dieb[us] venisse perhibetur. 2 In secundo versu. Vt ferres nostra crimina. Ferres, portares, deferres, & super te tolleres. Nam vt ait Esaias de Christo. Vere languores nostros ipse tulin: & de Christo. Vere languores nostros ipse tulin: & infirmita infirmitates

Transcription: Translated (English)

HYMNS because it pours forth fire. Since, then, that cloud in which the Lord will come to Judgment will be bright and flaming, it is rightly called flame-breathing. Finally, you will return the word placed in the same verse: according to the wording it is present, because of the demands of the poem, yet in meaning it should be understood as having the sense of the future, since it announces what is to come. AT THE ASCENSION OF THE LORD: for Compline. I Jesus, our redemption. Victor by glorious triumph I Love and desire. Seated at the right hand of the Father. I God, creator of all things: 4 May piety itself compel you: Man in the end of time: That you may overcome our evils 2 What mercy conquered you By sparing, and able to grant our request That you might bear our sins? May you satisfy us with your countenance. Suffering cruel death, 5 You be our joy That you might raise us from death. You who are to be our reward. 3 You pass through the gates of hell, May our glory be in you: Redeeming your captives. Through all ages forever. I The hymn’s poem seems to be iambic dimeter: but it does not observe its rule and feet accurately at all. For it freely admits both a spondee in the second place and a trochee in all its feet here and there: a kind of metre which utterly rejects that. In it Christ’s marvelous kindness is praised: which he would altogether have rejected, so that he might finally lead us there: we earnestly pray. that he was born for us, and suffered death, that he descended to ANNOTATIONS. In the first verse, Man in hell, rose from the dead, and ascended to heaven the end of time. The author calls the end of time the sixth age of the world; after this no other age will succeed in this state of the world. For the seventh age will come at the consummation of the world. This, then, is the last age of this worldly existence and condition, in which Christ assumed the substance of human flesh, and for that reason is said to have come in the last days. 2 In the second verse. That you might bear our sins. Ferres means to carry, convey, and take upon yourself. For as Isaiah says of Christ: Truly he has borne our sorrows: and of Christ: Truly he has borne our sorrows: and infirmities weaknesses

Transcription: ATR-1

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. 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 conexis: 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 subditæ. 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 iij Poenas

Transcription: Translated (English)

EXPO. 165 He himself carried our trespasses. And blessed Peter says the same. Who bore our sins in his body upon the wood, by whose wound we are healed. <Isa. 53. 1 Pet. 2.> 4 In the fourth verse. That you may overcome our evils by sparing us. When God himself, in his kindness, forgives us sins already committed: then he overcomes our evils by sparing us. For greater is his mercy toward us than the weight and burden of our sins. Then his mercy prevails over our guilt, and it is more powerful to save us than our guilt is harmful to condemn us. 5 In the fifth verse. Who are to be the reward. This future must be read in the masculine gender, so that it refers to the pronoun who, not to the future in the neuter gender, as some read it: connecting it with the following noun, reward. For participles of this kind, made, future, and the like, placed between two nouns joined by the substantive verb, ought to agree and correspond with the first noun: as water was made wine: not made. IN THE ASCENSION OF THE LORD: at vespers. Most high eternal King: Redeemer and of the faithful: Where death, loosed, perishes: The triumph of grace is given: 2 Mounting the tribunal of the right hand of the Father: the power of all things was bestowed upon Jesus from heaven, which he did not have as man. 3 That the fabric of the threefold world, of the heavenly, earthly, and infernal realms having been established, may now bow the knee, subdued. 4 The angels tremble, seeing mortals turned about in their place. Flesh sins, flesh purifies: the flesh of God reigns over God. 5 You, Christ, our joy: remaining endowed with heaven. You who rule the fabric of the world: conquering earthly joys. 6 Therefore we pray you, we beseech you: Forgive all our sins. And lift our hearts upward: by heavenly grace to you: 7 So that when you shall begin with the sounding cloud to shine forth as judge: 1 iij Poenas

Transcription: ATR-1

Hymnorum Pænas repellas debitas Qui ascendisti ad æthera. Reddas coronas perditas. Cū patre et sancto spiritu S Gloriatibi domine: In sepiterna secula. Amē. Præsens hymnus carminis iambici dimetri pedes & locos exactè completèque 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 natura super omnia sublimari. Demu[m] supplex ad ipsum sit oratio: vt in die iudicij nos in electorum sortem asciscat & æternæ gloriæ corona adornet. 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 [n]o[n] mors: quod sanè per passionem, resurrectionem & ascensionem ipsius completum est, & tunc triumphus gratiæ datus: quoniam gratia & veritas per Iesum Christum facta, tum insigni victoria triu[m]phauit de hoste antiquo: de cuius potestate, sola dei misericordia liberati sumus. N[ost]o 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 collatam, sumptu[m] est ex illo verbo Christi apud Matthæum, post resurrectione[m] & pau Io 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)

Hymns You who ascended into the ether, repel the due punishments. Grant back the lost crowns. With the Father and the Holy Spirit, To you be glory, O Lord: unto eternal ages. Amen. This hymn most exactly and completely preserves the feet and places of the iambic dimeter verse, except that in the fourth foot of the second verse a pyrrhic is placed in the second position instead of an iamb. Likewise the eighth verse 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 should not be counted in the same class with the preceding verses. In it is celebrated with 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, supplication is made to him himself, that on the day of judgment he may enroll us in the company of the elect and adorn us with the crown of eternal glory. In the first verse. By which death, loosed, perishes. Loosed: released, destroyed, brought to nothing. For to loose sometimes signifies to destroy, as it is said to loose the law, when one violates it. The prophet had foretold that death would be loosed through Christ, speaking in his person thus: I will be your death, not death: which indeed was fulfilled through his passion, resurrection, and ascension, and then the triumph of grace was given, because grace and truth were made through Jesus Christ, and then it triumphed in notable victory over the ancient enemy; from whose power we have been delivered by the mercy of God alone. For it was not by works of righteousness which we have done, but according to his mercy, that he saved us. 2 In 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, you are ascending the tribunal and throne of the glory of the Father. And what the author then says in the same verse, that all power has been given to Jesus, is taken from those words of Christ in Matthew, spoken after the resurrection and a little before the ascension: All power has been given to me in heaven and on earth. And such power was given to Christ according to his human nature (inasmuch as according to the deity

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EXO. 167 deitatem, eam habet ab æterno) exaltus: hoc est à cælo & à deo patre, non autem humanitus: sive ab homine. Nam illam vniuersorum authoritatem & virtutem, non ab hominibus accepit Christus, sed à solo deo. 3 In tertio versu. Flectant genu iam subdita. Id ex beatissimo Paulo desumptum est: sic ad Philippenses scribente. Propterea < Phili, 2.> exaltavit illum deus: & donauit illi nomen quod est super omne nomen, vt in nomine Iesu omne genu flectatur: cælestium, terrestrium & infernorum, & omnis lingua confiteatur quia dominus Iesus Christus in gloria est dei patris 4 In quarto versu. Tremunt videntes angeli. Tremu[n]t: cum tremore reverentur & venerantur Christum, dicentes cum admiratione quod apud Esaiam scribitur. Quis < Esai. 63.> est iste qui venit de Edom: tinctis vestibus de Bosra? & q[ui] in psalmo vicesimotertio habetur. Quis est iste rex gloriæ? < Psal. 23.> Et tunc planè versa est sors atque conditio mortaliu[m], nam prius humana natura: & naturali sua conditione & peccati depressione longè infra angelicam naturam fuerat constituta. In Christo verò, eadem super omnes angelorum choros exaltata est: & ad dei patris dextram collo cata, atque ab angelis meritò adorata. Et hæc mutatio dextræ excelsi: deinde clarius explicatur per ea quæ hic subiunguntur. Nam caro Adæ culpam induxit: Christi autem caro nos à peccatis purgat. Insuper ipsa dei caro, regnat deus. Nam ipsa Christi humanitas non absolutè considerata, sed vt deitati vnita, verè deus est: nomina illa abstracta pro co[n]cretis sum[m]edo: ad hunc sensum, quòd ipse Christus verus homo regnat deus. Nempe sumenda est illa locutio (vt ita dixerim) transitiua, caro dei: loco intransitiu[n]e & identitatem designantis: caro quæ est deus, id est homo deus. Et tunc enunciandi ratio, datâque propositio, nulli patet falsitatis calumniæ. 5 In quinto versu. Manens olympo præditum. Præditum: ornatum, honoratum, sublimatum. Petimus autem hoc loco vt ipse Christus nostru[m] sit cæleste gaudium, supernum stabile & perpetuum: vincatque in nobis mundana gaudia, transitoria, euanida & occidua: illorum affectuum & desideria in nobis extingue[n]do. 7 In septimo versu. Vt cum rubente coeperis. Rubente: micante, & rutilæ flammæ speciem præ se ferè- te, atque ignescente. 1 iiiij 1 N

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EXO. 167 deitatem, which he possesses from eternity) exalted: that is, from heaven and from God the Father, not however humanly; that is, from man. For that universal authority and power Christ received not from men, but from God alone. 3 In the third verse. Let them now bow the knee, being subject. This is taken from the most blessed Paul, writing thus to the Philippians. Therefore <Phil. 2.> God exalted him, and gave him the name which is above every name, that in the name of Jesus every knee should bow: of things in heaven, and things on earth, and things under the earth, and every tongue should confess that the Lord Jesus Christ is in the glory of God the Father. 4 In the fourth verse. The angels tremble, seeing. They tremble: with trembling they reverence and venerate Christ, saying with wonder what is written in Isaiah. Who <Esai. 63.> is this that comes from Edom: with dyed garments from Bozrah? And what is found in the twenty-third psalm. Who is this King of glory? <Psal. 23.> And then plainly the lot and condition of mortals is changed; for before, human nature, by its natural condition and the abasement of sin, had been placed far below the angelic nature. But in Christ that same nature has been exalted above all the choirs of angels, and placed at the right hand of God the Father, and rightly adored by the angels. And this change of the right hand of the Most High is then explained more clearly by what is added here. For the flesh of Adam brought in guilt; but the flesh of Christ cleanses us from sins. Moreover, the very flesh of God reigns as God. For Christ’s humanity, not considered absolutely, but as united to the deity, is truly God: abstract names are used for concrete ones, in this sense, that Christ himself, true man, reigns as God. Certainly that expression must be taken (if I may so speak) transitively, “the flesh of God,” instead of in a non-transitive sense, and one signifying identity: flesh which is God, that is, man God. And then the manner of expression, and the proposition given, is open to no charge of falsehood. 5 In the fifth verse. Abiding, endowed with Olympus. Endowed: adorned, honored, exalted. But we ask in this place that Christ himself may be for us heavenly joy, lofty, stable, and perpetual; and may overcome in us worldly joys, transitory, fading, and perishing, by extinguishing in us their affections and desires. 7 In the seventh verse. As you begin with the reddening one. Reddening: shining, and bearing before it the appearance of a ruddy flame, and becoming fiery. 1 iiiij 1 N

Transcription: ATR-1

Hymnorum In Die Pentecostes. V Eni creator spiti[us]: Mētes tuoru[m] visita Imple supna gratia Que tu creasti pectora. 2 Qui paraclitus diceris: Donum dei altissimi: Fons viius, ignis, charitas, Et spiritualis vnectio. 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[gu]ius: Pacemq[ue] dones protinus. Ductore sic te præuio Vitemus omne noxium. 6 Per te sciam[us] da patre[m]: 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 On the Day of Pentecost. V Come, Creator Spirit: Visit the minds of your people, Fill the heavenly grace The hearts which you have created. 2 You who are called Paraclete: Gift of the Most High God: Living fountain, fire, charity, And spiritual anointing. 3 You of sevenfold gift: You are the finger of God’s right hand. You are the Father’s solemn promise: Enriching the lips with speech. 4 Kindle light in the senses, Pour love into the hearts. Strengthening them by perpetual power. 5 Drive away the enemy far off; And grant peace forthwith. So, with you as guide before us, May we avoid every harm. 6 Through you may we know the Father; May we also know the Son; May we believe you, Spirit of both, At every time. 7 Be praise to the Father with the Son, Together with the Holy Paraclete. May the Son send 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 devout invocation of the Holy Spirit: that he may fill our hearts with the gifts of his grace. The various names by which he is called in the sacred writings are explained: and finally there is a prayer to the same Spirit, that he may send us the light of his grace and the fire of holy love, by which we may be strengthened. 1 Notes. In the first verse. Whom you have created hearts. Because the Holy Spirit creates human hearts, that is, hearts and souls; since God is the one whose proper work is to create, as the Psalm shows when it says: “Send forth your Spirit and they shall be created, and you shall 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 In the second verse. Who are called Paraclete. Many names are here set out in a certain order, by which the Holy Spirit is expressed in Sacred Scripture. He is first called 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 unutterable groanings.” Second, he is called the gift of the Most High God, because from his gracious goodness

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EXPO. 169 tate sua diffundit in orbem: vt per propheta prædixerat. Effundam de spiritu meo super omnem carne. Tertio sanctus spiritus dicitur fons viuus, vt apud Ioannem. Aqua qua[m] ego dabo ei: fiet in eo fons aquæ salientis in vitæ æternam. Et iterum qui credit in me (sicut dicit scriptura) < Ioan. 2> alumina de ventre eius fluent aquæ viuæ. < Ioan. 4> Hoc autem dixit < Ioan. 7> de spiritu, inquit, quem accepturi erant. < Luc. 12> Quarto dicitur < 1. Ioan. 4> ignis: vt apud Lucâ. Igné veni mittere in terram: & quid volo nisi vt accendatur? < 1. Ioan. 2> Quinto charitas: vt cum ait Ioannes in epistola. Deus charitas est & qui manet in charitate, in deo manet, & deus in eo. < 1. Ioan. 2> Sexto nuncupatur hic spiritus sanctus: < Exo. 31> spiritualis vnectio, vt apud Ioannem in eadem < Lucæ. 11> epistola. Sed vos vnectione habetis à sanctis, & nostris < Act. 1> omnia. Et rursu. Sed sicut vnectio eius docet vos de omnibus. < Act. 2> 3 In tertio versu. Tu septiformis munere < Act. 1> alia hoc loco spiritu sancti propria hic explicantur attributa. < Act. 2> Quorum primum est, quod septiformis est, atq; septemplici < Act. 1> munere clarus, quoniam septem sunt eius dona, sapientia, intellectus, consilium, fortitudo, pietas, scientia, < Act. 2> timor domini. Secundo dicitur digitus dextræ dei, vt in exodo legitur Moyses portasse de monte duas tabulas < Act. 1> testimonij lapideas, scriptas digito dei. Et in euangelio respondisse < Act. 2> perhibetur dominus calumniatibus pharisæis. Porrò si in digito dei eilcio dæmonia: profectò peruenit in vos regnum dei. Tertio dicitur spiritus sanctus promissum < Act. 1> patris: quoniam promisit dominus discipulis, illum à < Act. 2> pater in ipsos mittendum, apud Ioannem capite decimoquarto < Act. 1> & duobus sequentibus. Proinde in actis apostolorum < Act. 2> legitur dominus præcepisse discipulis suis. Ab Hierosolymis < Act. 1> ne discederent, sed expectarent promissionem patris: quam audistis, inquit, per os meu[m]. Quarto dicitur < Act. 2> idem spiritus ditare guttura sermone: quoniam discipulis varia distribuit genera linguarum, quemadmodum acta < Act. 1> testantur apostolorum. Repleti, inquit Lucas, sunt omnes spiritu sancto, & coeperunt loqui variis linguis: prout spiritus < Act. 2> sanctus dabat eloqui illis. Porrò hoc in loco promissum < Act. 1> in nominatiuo casu legendum est: quod substantium < Act. 2> sit neutri generis, ordinatum cum genitiuo patris, no[m] autem < Act. 1> promisso dicendum in ablatiuo casu: quod sit adiectiuum < Act. 2> ablatiui casus: annexum nomini substantiuo sermone < vt>

Transcription: Translated (English)

EXPO. 169 it pours out and spreads through the world, as the prophet had foretold: “I will pour out of my spirit upon all flesh.” Thirdly, the Holy Spirit is called the living fountain, as in John: “The water that I shall give him shall become in him a fountain of water springing up unto eternal life.” And again: “He that believeth in me, as the Scripture saith” “out of his belly shall flow rivers of living water.” But this he said “of the Spirit,” he says, “which they were to receive.” Fourthly it is said to be fire, as in Luke: “I am come to send fire on the earth; and what will I, but that it be kindled?” Fifthly, charity: as John says in his epistle, “God is charity; and he who remains in charity remains in God, and God in him.” Sixthly, this Holy Spirit is called spiritual unction, as in John in the same epistle: “But you have the unction from the Holy One, and you know all things.” And again: “But as his unction teaches you about all things.” 3 In the third verse, “Thou sevenfold gift” —other attributes proper to the Holy Spirit are here explained. The first of these is that he is sevenfold, and glorious with a sevenfold gift, since his gifts are seven: wisdom, understanding, counsel, fortitude, piety, knowledge, and fear of the Lord. Secondly, he is called the finger of the right hand of God, as is read in Exodus, where Moses is said to have carried down from the mountain the two tablets of testimony, stone tablets written with the finger of God. And in the Gospel the Lord is said to have answered the slanderous Pharisees: “Now if I cast out devils by the finger of God, surely the kingdom of God has come upon you.” Thirdly, the Holy Spirit is called the promise of the Father, because the Lord promised the disciples that he would be sent upon them from the Father, as in John chapter fourteen and the two following chapters. Therefore in the Acts of the Apostles it is read that the Lord commanded his disciples not to depart from Jerusalem, but to await the promise of the Father: “which you have heard,” he says, “by my mouth.” Fourthly, the same Spirit is said to enrich the throat with speech, because he distributed to the disciples various kinds of tongues, as the Acts of the Apostles testify. “They were all filled,” says Luke, “with the Holy Spirit, and began to speak in various tongues, as the Holy Spirit gave them utterance.” Moreover, in this place “promise” must be read in the nominative case, because it is a substantive of neuter gender, governed with the genitive “of the Father,” and not said in the ablative case “promiso,” because it is an adjective of the ablative case, attached to the substantive noun “speech”

Transcription: ATR-1

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 perpeti. Vt prius in vno hymnorum de natiuitate domini (vbi duo postrema huius versus carmina omnino codem contextu disponuntur) dictum est, potius hic perpeti legendum est, in ablatiuo singulari, qui referatur ad substantiuum virtute, quàm perpetim aduerbium, vt ferè legût omnes. Nam venustius substantiuu illud exornatur ibi adiectiuo, quàm participium aduerbio, & significantior est sententia. 6 In sexto versu. Te vtriusque spiritum. Spiritus sanct[us] dicitur vtriusque vt puta patris & filij spiritus, quonia[m] ab vtroque inefabiliter procedit, Proinde in sacris literis, nunc patris, nunc filij spiritus nuncupatur, vt apud Matthæum. Non enim vos estis qui loquimini, sed spiritus patris vestri qui loquitur in vobis. Et apud Paulum. Quoniam autem estis filij dei, misit deus spiritu 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 eum spiritus domini, spiritus sapietiae & intellectus, spiritus consilij & fortitudinis, spiritus scientiæ & pietatis, & replebit eum spirit[us] timoris domini. Ecce septiformem munere spiritum. IN DIE PENTECOSTES: alius hymnus. B Esta nobis gaudia Anni reduxit orbita Cui 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 su[n]t hæc mysticè Paschæ peracto tempore: Sacra

Transcription: Translated (English)

HYMNS as some read it, 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 is this interpretation so apt or, as I think, so suitable, since it is not yet sufficiently clear what that promised word of the Father is. 4 In the fourth verse. Strength sustaining unto perseverance. As was said before in one of the hymns for the Nativity of the Lord (where the last two lines of this verse are entirely arranged in the same order in the manuscript), it is better here to read perpeti, in the singular ablative, referring to the noun virtute, rather than perpetim as an adverb, as nearly everyone reads it. For that noun is more elegantly adorned there by the adjective than by the participle by the adverb, and the sense is more significant. 6 In the sixth verse. The Spirit of both of you. The Holy Spirit is called the Spirit of both, namely of the Father and of the Son, because he proceeds ineffably from both. Therefore in Holy Scripture he is sometimes called the Spirit of the Father, sometimes the Spirit 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: “But because you are sons of God, God sent the Spirit of his Son crying in your hearts, ‘Abba, Father.’” 7 In the seventh verse. Charisma. The Holy Spirit’s charisma, a gift or free bounty. And because the Holy Spirit distributes 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 might, the spirit of knowledge and piety, and he shall be filled with the spirit of the fear of the Lord.” Behold the sevenfold Spirit endowed with gifts. ON THE DAY OF PENTECOST: another hymn. B The wheel of the year has brought back to us our joys, Upon whom the Paraclete Spirit shone forth among the disciples. 2 With flame-flashing light he brought the form of tongues; That they might be fluent in words, and fervent in charity. 3 They speak in all tongues; the throng of Gentiles is afraid. They judge them to be much drunk, whom the Spirit had filled. 4 These things were accomplished mystically when the time of Passover had been completed: Sacred

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EXPO. 171 Sacro dierum numero Quo lege fit remissio. 5 Tenunc deus piissime. Vultu precamur cernuo: Illapsa nobis coelitus Largire dona spiritus: 6 Dudu sacrata pectora Tua replesti gratia: Dimitte nunc peccamina, Et da quieta tepora. Amee. Carmen iambicum dimetrum hoc in hymno integre & accuratè obseruatur, singulis pedibus in sua sede vt res ipsa efflagitat vbique constitutis. Commemoratur in illo mysteria dici pentecostes: ob sancti spiritus missionem in forma ignis & linguarum, & apostoloru[m] in variis linguis prædicationem celebratissime. Oraturque deus: vt & nobis sacratissima sui spiritus dona benigniter infundat. I ANNOTATIONES. In primo versu. Anni reduxit orbita. Vocant orbitam authores viam rotis curru[m] revolutis signatam atque protritam: quæ longo tractu in rectum porrigitur: & c[uius] quo inter se spacio vna ab altera semper dispescitur. Hic autem per quandam translatione[m] pro curriculo & revolutione temporis sumitur, quòd ea continuo cæli rotatu, perpetua vertigine iugique circumgratione peragatur. 2 In secudo versu. Ignis vibrante lumine. Hoc loco ignis, nominatiui casus est, & cu[m] verbo detulit ordinatur. Dicitur autem ignis ipse detulisse figurâ linguæ: quoniam in hac spiritus sancti missione apparuerunt discipulis dispartitæ linguæ tanquam ignis, seditque supra singulos eorum. Linguarum quidem figura: donum linguarum illis datum insinuabat, ignis verò: fervorem charitatis ingentem, eorum cordibus succensum. 3 In tertio versu. Musto madere deputant. Mustum, vi num nouum & necdum satis digestum atque excoctum: & ideo facile inducens ebrietatem ob vaporulentiam si immoderatius sumatur. Vt autem sacra actuum apostolorum narrat historia: nonnulli audientes apostolos variis linguis loquentes diuina mysteria, dixerunt eos vino obrutos esse ac ebrios. 4 In quarto versu. Deno dierum circulo. Peracta sunt, inquit, hæc sacra missionis spiritus sancti mysteria: postquam paschale tempus transactu[m] est denaria dierum revolutione quinquies facta, die scilicet quinquagesimo post die[m] paschæ. Secundu[m] quæ quidem numeru[m] quinquagesimum: in antiqua lege si=bat debitorum scrui-

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EXPO. 171 Sacred by the number of days By which remission is made through the law. 5 Now, most gracious God, We pray with bowed countenance: Bestow upon us from heaven The gifts of the Spirit that have come down. 6 Since you have filled our consecrated hearts With your grace: Now forgive our sins, And grant peaceful times. Amen. This iambic dimeter song is observed throughout this hymn with complete and accurate consistency, with the individual feet placed in their proper positions, as the matter itself requires everywhere. In it are commemorated the mysteries of Pentecost: namely, the mission of the Holy Spirit in the form of fire and tongues, and the most celebrated preaching of the apostles in various languages. And God is prayed to, that he may graciously pour forth upon us also the most sacred gifts of his Spirit. I. ANNOTATIONS. On the first verse. “He brought back the orbit of the year.” Authors call the orbit the road marked out and worn by the revolving wheels of a chariot; it stretches out in a straight course over a long distance, and from one side to the other is always separated by a certain space. Here, however, it is taken by a kind of metaphor for the course and revolution of time, because it is accomplished by the continuous turning of the heavens, with perpetual whirling and unceasing circling. 2 On the second verse. “With flashing fire’s brightness.” In this place “fire” is in the nominative case and is construed with the verb “he brought.” The fire itself is said to have come in the figure of a tongue, because in this sending of the Holy Spirit there appeared to the disciples divided tongues as of fire, and it sat upon each of them. The shape of the tongues indicated the gift of tongues given to them; the fire, however, the great fervor of charity kindled in their hearts. 3. On the third verse. “They think them drunk with must.” Must is new wine, not yet sufficiently digested and cooked down, and therefore easily leading to drunkenness because of its vapors if taken too immoderately. As the sacred history of the Acts of the Apostles relates: some, hearing the apostles speaking the divine mysteries in various languages, said that they were overpowered by wine and drunk. 4. On the fourth verse. “By the circle of ten days.” These sacred mysteries of the sending of the Holy Spirit, he says, were completed after the paschal season had passed, when the ten-day revolution had been made five times, that is, on the fiftieth day after Easter. According to which number, namely the fiftieth, in the ancient law the release of debts was

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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; reditus in possessione antiquam cælestis regni, quinimmo & in supernam patriam conceditur nobis regressus ab ea exulantibus. 5 In quinto versu. Illapsa nobis cælitus. Datius 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; 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 sanè magno interuallo à præsenti nobis tempore distat. DE SANCTO SPIRITV: alius hymnus. 1 Am Christus astra ascenderat 1 Regressus vnde venerat: Promissum patris munere Sanctum daturus spiritu. 2 Solenis vrgebat dies: Quo mystico, septemplici Orbis uolutus septies Signat beata tempora. 3 Du 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; admirantibus, Linguis loquuntur omniu[m]. 7 Idea tunc incredula Vesana toruo spiritu: Ruffare

Transcription: Translated (English)

Hymns the remission of services and contracts, and everything was vindicated into liberty for the year of Jubilee: every fiftieth year <Lev. 25.> by divine institution was always to be observed as just. Thus 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; yea, even a return to the supernal homeland is granted to us who are exiles from it. 5 In the fifth verse. “Illapsa nobis cælitus.” That word “datius” is better ordered with “grant” and not with the participle “illapsa.” For if the gifts of the Holy Spirit had been fallen upon us, it would by no means be to be desired that God should bestow them upon us, since they would already be present. Let us therefore understand the gifts as descended and infused into the Apostles, on the day of Pentecost. 6 In the sixth verse. “Dudum sacra pectora.” The particle “dudum,” among approved authors, signifies a time past not far removed from the present; here however it is taken for once or formerly. For that time is signified to us when the Holy Spirit was sent into the sacred hearts of the Apostles, which surely is at a great distance from our present time. OF THE HOLY SPIRIT: another hymn. 1 As Christ had ascended to the stars 1 Whence he had returned: To give the promised gift of the Father, The Holy Spirit. 2 The solemn day was pressing on: On which, mystically, the sevenfold Revolving world seven times Marks the blessed times. 3 At the third hour for all, Suddenly the world thunders: While the Apostles are praying, It announces that God has now come. 4 Therefore from the Father’s light He came adorned with fire: That he may fill the faithful hearts of Christ With the warmth of the Word. 5 The inward parts rejoice, filled And breathed upon by the Holy Spirit: They thunder different voices. They speak the mighty works of God. 6 Known from every people, Greeks, Latins, Barbarians: And with all marvelling, They speak in all tongues. 7 Then the unbelieving one Madly, with a fierce spirit: Ruffare

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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 repetenda. 1 ANNOTATIONES. In primo versu. Promissum parris munere. Ita hoc loco legendum est: vt participium promissum accusatui 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]: quê ego mittam vobis à patre. 2 In secundo versu. Solennis vrgebat dies. Vrgebat: instabat, imminebat, atque propinquabat. Et de die pentecostes loquitur: qui beata quidem signat tépora legillationis factæ quinquagesimo die post < Exo. 19> egressum filiorum Israel de A Egypto. Quæ plane legis datio in mote 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 revolutus 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

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EXPO. 173 The must from the cup causes belching; Peter meets it and teaches: He proclaims the years of Christ. To speak falsely is for the faithless 8 Yet by signs and virtues, with Joel as witness. This hymn does not altogether observe the law and rule of the iambic dimeter meter; for in the earlier places it sometimes admits a pyrrhic foot, also in the second place a spondee, and sometimes takes a trochee in place of a spondee or an iambus. In it are referred the sacred mysteries of the sending of the Holy Spirit, and the sacraments of that holy solemnity: which are set forth more fully in the second chapter of the Acts of the Apostles; and must be sought from that passage, and not repeated further here. 1 ANNOTATIONS. In the first verse. Promised by the gift of the Father. Thus it must be read here: so that the participle “promised” in the accusative case is referred to the Spirit, < John 14 John 15> who was promised to the apostles, because he must be sent to them by the 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 comes, whom I shall send to you from the Father. 2 In the second verse. The solemn day was pressing on. “Was pressing”: was at hand, was near, and was approaching. And he speaks of the day of Pentecost, which indeed marks the blessed times of the giving of the law, done on the fiftieth day after < Exo. 19> the departure of the children of Israel from Egypt. That giving of the law on Mount Sinai was clearly a figure and image of the sending of the Holy Spirit, and of the promulgation of the evangelical law, begun on this day. That day of Pentecost also marks the blessed times of the jubilee year: celebrated every fiftieth year among the Jews, and indeed also the eternal rest in heaven: < Le 11. 18> signified by that jubilee year, which is spiritually observed by us. Now on that mystical day, signifying sacred mysteries, and by the sevenfold, that is, seven times repeated: the heavenly 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 and multiply it by itself: there are produced forty nine days, a square number and a mark of perfection. If unity be added to these, as the completing and consummating element of perfection itself: immediately there arises the fifty-number

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174 HYMNORVM quagenarius numerus, sacramento missionis sancti spiritus consecratus & dedicatus. Et hoc ipsum mysterium innuitur in Leuitico, vbi à die festo paschæ iubentur numerari septem hebdomadæ plenæ v[er]sque ad altera[m] diem expletionis hebdomadæ septimæ, id est quinquaginta dies: & tunc conpleantur dies pétecostes. Quocirca planum est inter pascha & pentecosten, orbem & circulum septe[m] die- rum siue hebdomadam, septies volui: vt hic dicit versus. 4 In quarto versu. Calore verbi compleat. Non hic compleuit legendum est: vt ferè omnes habet libri. Nam trochæus tunc quartum occuparet locum, quod non admittit huius carminis ratio, sed compleat dicendu[m], vt pyr rhichius carmen claudat. Ita in quinto versu, afflata sancto spiritu legendum est, vt iambus secundu[m] obtineat locum, & non afflatu sancti spiritus: sicut aliqui habent libri. 5 In quinto versu. Fantur dei magnalia. Id vocabulum magnalia, in sacræ scripturæ v[er]su receptum, apud secularis literaturæ authores non vsurpatur. Significat autem magna mysteria siue mirabilia opera, quæ arduum & sublime quiddam præ se ferunt, vt est sacramentum incarnationis domini, passionis eius, resurrectionis, ascensionis, & consimilia susceptæ dispensationis carnis opera. 6 In sexto versu. Ex omni gente cogniti. Subintellige, apostoli siue discipuli Christi, nam de ipsis hic fit sermo, qui sanè cogniti sunt per intelligentiam sermonis & linguæ, siue intellecti & Græcis, & Latinis, & Barbaris. Na[m] vnusquisque lingua sua audiebat illos loquentes. 7 In septimo versu. Ructare musti crapula[m]. Ructare est ex interiori plenitudine ructum ore subinde emittere, accusativumque postulat, sicut eructare suum co[m]positum. Virgilius. Saniem eructans & frustra, cruento per somnum co[m]mixta mero. Quare crapulam hic legendum est: non crapula. In eode[m] versu. Co[m]crepat: simul increpat, redarguit, obiecat. Alumnos Christi, apostolos & discipulos, eius salutari doctrina & miraculorum contultu mirificè enutritos ac educatos. 8 In octavo versu. Iohelis testimonio. Confutauit beatus Petrus illorum improbitatem: qui ebrietati imputarunt & ascripserunt illam in apostolis linguarum diversitatem. Et simul ex Iohelis prophetæ vaticinio ostendit completam tunc esse sancti spiritus effusione[m]

Transcription: Translated (English)

174 HYMNS the fifty-day number, consecrated and dedicated by the sacrament of the sending of the Holy Spirit. And this very mystery is indicated in Leviticus, where, from the feast day of Passover, they are commanded to count seven full weeks, and to the next day of the completion of the seventh week, that is, fifty days; and then the days of Pentecost are fulfilled. Wherefore it is clear that between Passover and Pentecost there are seven times seven days, or a circle and round of seven days, that is, a week, as the verse here says. 4 In the fourth verse. May it complete with the heat of the word. Here it should not be read compleuit, as almost all the books have it. For then a trochee would occupy the fourth place, which the structure of this poem does not allow, but it should be read compleat, so that a pyrrhic closes the poem. Likewise in the fifth verse, it should be read afflata sancto spiritu, so that the iamb occupies the second place, and not afflatu sancti spiritus, as some books have it. 5 In the fifth verse. They speak the mighty works of God. That word magnalia, received in the verse of Sacred Scripture, is not used among authors of secular literature. But it signifies great mysteries or wonderful works, which bear something arduous and sublime, such as the mystery of the Lord’s incarnation, his passion, resurrection, ascension, and similar works of the dispensation of the flesh undertaken. 6 In the sixth verse. Known among every nation. Supply: the apostles or disciples of Christ, for it is about them that the discourse is here made, who indeed were known through understanding of speech and language, or understood by the Greeks, and by the Latins, and by the barbarians. For each one heard them speaking in his own language. 7 In the seventh verse. To belch the froth of new wine. Ructare is to emit a belch from inward fullness from time to time by the mouth, and it requires an accusative, just like its compound eructare. Virgil: Belching corruption and, in vain, mixed with bloody wine through sleep. Therefore crapulam should be read here, not crapula. In the same verse. Co[m]crepat: together he rebukes, reproves, and charges. The nurtured ones of Christ, the apostles and disciples, wonderfully nourished and educated by his saving teaching and by the sight of miracles. 8 In the eighth verse. By the testimony of Joel. Blessed Peter refuted their wickedness, who attributed and ascribed that diversity of tongues in the apostles to drunkenness. And at the same time, from the prophetic oracle of Joel, he showed that the outpouring of the Holy Spirit had then been fulfilled.

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EXPO. 175 nem in homines: quam multo ante tépore idem propheta prænunciauerat, atque ex huiusmodi spiritus sancti dono declarauit illam linguarum varietatem prouenisse. Quæ omnia ex sermone beati Petri ad Iudæos habito in secundo capite actum apostolorum: dilucida sunt & perspicua. AD VESPERAS, IN DIE SANCTO 1 pentecostes: hymnus. ALma chors domini nuc pangat nomina sumi. A 2 Messias, sother, emmanuel, sabaoth, adonai. A 3 Est unigenitus, uia, uita, manus, homousion. 4 Principium, primogenitus, sapientia, uirtus. 5 Alpha, caput, finisq; simul uocitatur est . 6 Fons & origo boni, paraclitus ac mediator. 7 Agnus, ouis, uitulus, serpens, aries, leo, uermis. 8 Os, uerbum, splendor, sol, gloria, lux & imago. 9 Paris, flos, uitis, mons, ianua, petra, lapisq;. 10 Angelus & sponsus, pastorq; propheta sacerdos. 11 Athanatos, Kirios, theos pantocratonnisus, 12 Saluificet nos: sit cui secla per omnia doxa. Amen. Modulationem heroici carminis siue hexametri perso- nat hic hymn, monocolos ac vniformis: eius tamé legé & regulam non ad amussim seruat, immò plerisque in locis ab ea discedit: quemadmodum artem componendorum carminum tenens ac callens, diiudicare facilè potest. Planum est enim secunda syllabam dictionis vnigenitus cor- ripi debere, & postremam dictionis manus: quoniam in nominandi casu ponitur, vtraque tamen: hic producitur. Et dictionis paraclitus, secunda syllaba breuis est & ter- tia longa, ediuersò tamen hic obseruatum est. Conti- net autem præsens hymnus complura nomina primu[m] he- braica, deinde latina & postremum Græca, quibus ipse dei filius & propter diuinitatis suæ maiestatem & propter assumptam humanitatem in sacris literis denominatus in- uenitur. Illa tamen nomina quæ eidem ratione deita- tis conveniunt, non singularem personæ proprietatem sed naturam atque substantiam respicientia: & patri & spiritui sancto eiusdem cum filio essentiæ, sunt etiam communia.

Transcription: Translated (English)

EXPO. 175 in men: how much earlier the same prophet had foretold, and by such a gift of the Holy Spirit he declared that variety of tongues had arisen from this. All these things are clear and plain from the speech of blessed Peter delivered to the Jews in the second chapter of the Acts of the Apostles. AT VESPERS, ON THE HOLY DAY 1 Pentecost: hymn. The holy choir of the Lord now let it sing the highest names. A 2 Messiah, Soter, Emmanuel, Sabaoth, Adonai. A 3 He is the only-begotten, way, life, hand, homoousion. 4 Beginning, first-born, wisdom, power. 5 Alpha, head, and end is called likewise. 6 Fount and source of good, Paraclete and mediator. 7 Lamb, sheep, calf, serpent, ram, lion, worm. 8 Mouth, word, splendor, sun, glory, light, and image. 9 Peer, flower, vine, mountain, gate, rock, and stone. 10 Angel and bridegroom, shepherd and prophet, priest. 11 Immortal, Kyrios, Theos, Pantocrator, Iesus, 12 May he save us: to whom be glory through all ages. Amen. This hymn sounds the modulation of heroic verse, or hexameter, monocolic and uniform: yet it does not keep its law and rule exactly, indeed in many places it departs from it, as anyone skilled and experienced in composing verses can easily judge. For it is plain that in the word unigenitus the second syllable ought to be short, and in the word manus the last syllable, since it is placed in the nominative case; yet here both are made long. And in the word paraclitus, the second syllable is short and the third long; here, however, the opposite is observed. Moreover, the present hymn contains several names, first Hebrew, then Latin, and lastly Greek, by which the Son of God himself is found named in the sacred writings, both because of the majesty of his divinity and because of the humanity he assumed. Yet those names which belong to him by reason of his deity, referring not to the singular property of the person but to nature and substance, are also common to the Father and to the Holy Spirit, since they are of the same essence as the Son.

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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 prosarum ore 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 Simoné fratré suu[m] ait. Inuenimus Messiâ, quod est interpretatum Christus. Et mulier Samaritana, ad dominum nostru[m]. Scio quia Messias venit, qui dicitur Christus. Sother Græcum nomen, latine saluator interpretatur: quo nomine Christus in euangelio sæpius appellatur, vt in illo angeli ad pastores præconio. Natus est vobis hodie saluator, qui est Christus dominus in ciuitate David, & in ea Samaritanorum confessione. Ipsi audiuimus & scimus: quia hic est verè saluator mundi. Emmanuel, interpretatur nobiscum deus. Esaias. Ecce virgo concipiet & pariet filium, & vocabitur nomé 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 interpretatum nobiscum, deus. Sabaoth hebræum nomen, idem significat sicut exercituum siue virtutum atque militiæ cælestis. Esaias. Sanctus, sanctus, sanctus: dominus deus sabaoth, siue exercituum, vt habet nostra traductio. Et Hieremias. Tu aute[m] domine sabaoth, qui iudicas iuste[m] & probas renes & corda: videam vltionem tuam ex eis. Adonai hebræum nomen, vniuersorum dominum signat, & quam dam pluralitatis ratione[m] cu[m] singularitate & vnitate insinuat, interpretaturq[ue] dominus, vt in Exodo: dominus ad Moysen. Et nomé meum adonai, non indicaui eis. Et Iudith

Transcription: Translated (English)

common. And this hymn is sung for the use of the illustrious Church of Paris, on the holy day of Pentecost at vespers: very distinguished because of the fruitful multiplicity of the divine names, and worthy to be inserted among the others; and to receive some light from the testimony of the sacred Scriptures. Indeed, some place this divine praise among proses and call it a prose; but since, besides the prose style, it is woven in verse, I have preferred to place it among the hymns. 2. Annotations. On the second verse. Messias, Sother, Emmanuel. This verse contains five names of the Son of God, arranged in this order. Messias, that is, Christ, or anointed one, by the poured-out generosity of the Holy Spirit, above his companions and partakers. As in John: blessed Andrew said to Simon his brother, “We have found the Messias,” which is interpreted Christ. And the Samaritan woman to our Lord: “I know that Messias is coming, who is called Christ.” Sother is a Greek name; in Latin it is interpreted “savior”: by this name Christ is often called in the Gospel, as in that proclamation of the angel to the shepherds: “Today a savior is born to you, who is Christ the Lord, in the city of David,” and in the confession of the Samaritans: “We ourselves have heard and know that this is truly the savior of the world.” Emmanuel is interpreted “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 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, a virgin shall have a son in the womb, and his name shall be called Emmanuel,” which is interpreted, “God with us.” Sabaoth is a Hebrew name, and signifies the same as “of hosts” or “of powers” and of the heavenly army. Isaiah: “Holy, holy, holy: the Lord God of Sabaoth,” or “of hosts,” as our translation has it. And Jeremiah: “But thou, O Lord of Sabaoth, who judgest justly and triest the reins and hearts: let me see thy vengeance upon them.” Adonai is a Hebrew name, signifying the Lord of all, and by a certain relation of plurality with singularity and unity it suggests the same thing; and it is interpreted “Lord,” as in Exodus: “The Lord to Moses.” And my name Adonai I did not make known to them. And Judith

Transcription: ATR-1

EXPO 177 dith in suo cantico. Adonai domine, magnus est tu, & præclarus in virtute, & quê superare nemo potest. 3 In Ioan. 1 tertio versu. Et vnigenitus, via, vita. Hic etia[m] versus: quin Ioan. 14 que dei nomina proponit, hoc ordine. Vnigenitus. Ioannes. Et vidimus gloriam eius: gloriâ quasi vnigeniti à patre. Rursum idem. Vnigenitus qui est in sinu patris: ipse Ioan. 11 enarrauit. Via, vita, Apud Ioannem, dominus ad discipulos suos. Ego sum via, veritas, & vita. Nemo venit ad patrem: nisi per me. Et idem ad Marthâ sororé Mariæ. Ego sum resurrectio, & vita. Qui credit in me. etia[m] si mortuus fuerit, viuet. Et omnis qui vivit & credit in me, non morietur in æternu[m]. Manus. Propheta in psalmo Emitte manum tuam de alto, id est tuum filium de excelso cælorum Psal. 143 habitaculo: ad suscipièdam humanæ carnis substantiam. Erdominus apud Esaiam. Manus quoque mea fundauit terram. Est enim filius: virtus natiua patris æterni, & manus nomine: vim operatricem explicare solemus. Homousion nomen græcum: latine dicitur consubstantialis, quòd vita apud Græcos: substantiam significet, & particula græca homo, in compositione idem signat: quod apud Latinos particula con. Et illud filij dei nomen est: quod contra Arrianam impietatem ecclesia catholica illi verè & piè ascribit, com in symbolo Niceno confitetur ipsum esse genitum non factum, consubsta[n]tialem patri, quod & ex sacro deducitur evangelico: vbi Christus suę diuinitatis sacramentum aperiens dicit. Ego & pater vnu[m] sumus, Ioan. 10 id est vnius & eiusdem substantiæ siue naturæ. 4 In quarto versu. Principiu[m], primogenitus. Hic versus, quatuor filij dei nomina exprimit: hoc ordine. Principium: quoniam omnium rerum effectrix causa & author. Apud Ioannem cum interrogassent Christum Iudæi. Tu qui est respondit eis. Principium, qui & loquor vobis. Et cum dicit Moyles in exordio Geneseos. In principio creauit deus cælum & terram, nonnulli graues authores id ita exponunt. In principio: id est in filio. Primogenitus dicitur Ioan. 8 filius dei: quoniam ante omne creaturam immò ab æterno est genitus ex substantia patris, vt in toto genitoru[m] numero nihil eius genituram antecesserit immò eius generatio omnem aliam præuenerit generationem, quemadmodum Eccl. 24 diuina sapientia apud ecclesiasticum testatur. Ego m ex

Transcription: Translated (English)

EXPO 177 in his song. Adonai, Lord, great are you, and excellent in power, and whom none can overcome. 3 In John 1 the third verse. And the only-begotten, way, life. Here also this verse sets forth the five names of God in this order. Only-begotten. John. And we saw his glory: glory as of the only-begotten from the Father. Again, the same. The only-begotten who is in the bosom of the Father: he has declared it. John 11 Way, life. In John, the Lord says to his disciples, I am the way, the truth, and the life. No one comes to the Father except through me. And the same to Martha, sister of Mary. I am the resurrection, and the life. He who believes in me, even if he has died, shall live. And everyone who lives and believes in me shall not die forever. Hand. The prophet in the psalm: Stretch out your hand from on high, that is, your Son from the exalted dwelling of heaven, Psalm 143 to receive the substance of human flesh. And the Lord in Isaiah: My hand also founded the earth. For the Son is the natural power of the eternal Father, and by the name of hand we are accustomed to express operative power. Homousion is a Greek name: in Latin it is called consubstantial, because in Greek ousia signifies substance, and the Greek particle homo, in composition, signifies the same thing as the Latin particle con. And this is the name of the Son of God, which against Arian impiety the Catholic Church truly and piously ascribes to him, as she confesses in the Nicene Creed that he is begotten, not made, consubstantial with the Father; this too is deduced from the sacred Gospel, where Christ, revealing the mystery of his divinity, says, I and the Father are one, John 10 that is, of one and the same substance or nature. 4 In the fourth verse. Beginning, firstborn. This verse expresses four names of the Son of God in this order. Beginning: because the efficient cause and author of all things. In John, when the Jews had asked Christ, “You who are...” he answered them, “The Beginning, who also speak to you.” And when Moses says in the opening of Genesis, In the beginning God created the heaven and the earth, some distinguished authors explain it thus: In the beginning, that is, in the Son. He is called the firstborn John 8 of God the Son, because before every creature, indeed from eternity, he was begotten from the substance of the Father, so that among the whole number of the begotten nothing preceded his generation; indeed, his generation preceded every other generation, as Ecclesiasticus 24 divine wisdom testifies: I m ex

Transcription: ATR-1

Hymnorum Colos.1 ex ore altissimi prodiui: primogenita ante omnem creaturam, 1.Cor.1 Et Paulus ad Colossenses scribens ait. Qui est imago dei inuisibilis, primogenitus omnis creaturæ. Sapientia, virtus. Vtrunque nomen simul attribuit Paulus Christo: cum scribit. Ipsi autem vocatis Iudæis atque Græcis: Christum dei virtutem & dei sapientiam. Et cum dicit propheta in psalmo. Omnia in sapientia fecisti, plerique ita interpretantur, id est in filio, qui est sapientia patris. Illud item angeli verbum ad sacrosanctam virginé, virtus altissimi obumbrabit tibi, designat dei filium vmbraculo carnis suam diuinitatem in virgine obtesturum, vt multis visum est. 5 In quinto versu. Alpha, caput, finisque simul. Duo dei nomina in toto hoc versu continentur: Græco sermone & latino comprehensa, vtpote quòd sit alpha & , caput & finis: rerumque omnium principiu[m] per productionem, & finis itidem rerum, per omnium in ipsum vt optimum reuocationem ac reditum. Quod & ipse & in Apocalypsi de seipso testatur: dicens. Ego sum primus & nouissimus, & viuus. Erursum in alio eiusdem libri loco. Ego sum alpha & , initium & finis. Denique in alio eiusdem libri loco. Ego sum alpha & , primus & nouissimus, principium & finis. Est enim alpha: prima litera alphabeti Græci, & magnum, postrema eiusdem litera: hanc ob causam in illa dei denominatione: per alpha & principium & finis intelligitur. Dicitur & Christus, caput secundum aliam rationem: quoniam super totam fidelium ecclesiam primatum tenet ex divina constitutione, in quoque dei cultores tæquam corporis mystici membra derivans dona gratiarum: sicut vnguenium in capite quod descendit in barbam, barbam Aaron, quod descendit in oram vestimenti eius. Et secundum hanc rationem scribit de eo apostolus ad Ephesios: quòd ipsum deus dedit caput super omnem ecclesiam. Et ad Colossenses de eodem dicit: quòd ipse caput corporis ecclesiæ 6 In sexto versu. Fons & origo boni. Quatuor dei nomina filio potissimum accommodanda, hoc ordine digeruntur in præsente versu. Fons: quoniam affluentissimus est bonitatis torrens, vt apud Hieremiam: de iniquis conqueritur dominus: Me dercliquerut fontem aquæ viuæ: & foderunt sibi

Transcription: Translated (English)

Hymns Coloss. 1. I came forth from the mouth of the Most High: firstborn before every creature. 1 Cor. 1. And Paul, writing to the Colossians, says: “Who is the image of the invisible God, the firstborn of every creature.” Wisdom, power. Paul attributes both names together to Christ when he writes: “To the called, both Jews and Greeks: Christ the power of God and the wisdom of God.” And when the prophet says in the psalm, “You have made all things in wisdom,” most interpret this as meaning, that is, in the Son, who is the wisdom of the Father. Likewise the angelic word to the most holy Virgin, “the power of the Most High shall overshadow you,” indicates that the Son of God would display his divinity in the Virgin under the covering of flesh, as has seemed good to many. 5 In the fifth verse: Alpha, head, and end at once. Two names of God are contained in this whole verse: expressed in Greek and Latin speech, namely, that he is alpha and omega, head and end: and the beginning of all things by production, and likewise the end of things, through the return and restoration of all into him as the best end. This he himself also testifies of himself in the Apocalypse, saying: “I am the first and the last, and the living.” Again, in another place of the same book: “I am alpha and omega, the beginning and the end.” Finally, in another place of the same book: “I am alpha and omega, the first and the last, the beginning and the end.” For alpha is the first letter of the Greek alphabet, and omega the last letter of the same; for this reason, in that designation of God, alpha and omega are understood as beginning and end. Christ is also called head for another reason: because by divine constitution he holds primacy over the whole church of the faithful, imparting gifts of grace to the worshippers of God as members of the mystical body, just as the ointment on the head that descends upon the beard, the beard of Aaron, which descends to the hem of his garment. And according to this understanding the apostle writes of him to the Ephesians, that God gave him as head over the whole church. And to the Colossians he says of the same, that he is the head of the body, the church. 6 In the sixth verse: Fountain and source of good. Four names of God especially to be applied to the Son are arranged in the present verse in this order. Fountain: because he is a most abundant torrent of goodness, as in Jeremiah, where the Lord complains of the wicked: “They have forsaken me, the fountain of living water, and have dug for themselves”

Transcription: ATR-1

EX PO. 179 sibi cisternas quæ continere non valent aquas. Origo boni, quoniam omne bonum ab eo vbertim profluit. Iacobus in sua epistola. Omne datum opimum & omne donum perfectum de sursum est: descendes a patre luminu[m]. Paraclitus, id est, consolator. Est enim ipse (vitait Paulus) < Iac. 1> parer misericordiaru[m] & Iesus totius consolationis, qui consolatur nos in omni tribulatione nostra. Cum etiam dixit < 2. Cor. 1> Christus discipulis suis de spiritu sancto. Ego rogabo pa rem: & altum paraclitum dabit vobis nonne & teipsum esse paraclytum satis innuit? consolationemq; se illis præstiturum promisit dicens. Iteru[m] autem videbo vos: & gaudebit cor vestrum, & gaudium vestrum nemo tollet à vobis. < Ioan. 16> Mediator dicitur Christus quoniam com[m]unione nostræ carnis se medium præbuit inter deum & homines nobisque deum morte sua conciliauit, quemadmodum scribit Paulus ad Timotheum. Vnus (inquit) deus: vnus & mediator dei & hominum homo Christus Iesus, qui dedit redemptionem semet ipsum pro omnibus. < 1. Timo. 2> 7 In septimo versu. Agnus,ouis, vitulus. Septem fili[us] dei nomina, susceptæ carnis dispensationem co[n]cernentia: in hoc versu ita disponuntur. Agnus, quoniam pro salute mundi immolatus est. Esaias. Emitter agnum domine dominatore terræ. < Esai. 16 Ioan. 1 Esai. 53> Et Ioannes Baptista de Christo ait. Ecce agnus dei, ecce qui tollit peccata mundi. Ouis, ob mansuetudinem. Esaias. Sicutouis ad occisionem ducetur, & quasi agnus coram condete se obmutescet, & non aperiet os suum. Vitulus, ob immolatione eius in cruce pro nobis factam. Et significatus est mysticè per vitulum saginatum, qui à patrefamilias iussus est occidi vt epularetur cu[m] filio suo prius perditio: sed demùm revocato ad melioris vitæ sortem. Serpens: ob suspensionem in ligno, significatus per serpētem æneum à Moyse in deserto suffixum ligno, quem quicunque à serpentibus percussi intuebantur protinus sanabantur: quemadmodum Christus dixit Nicodemo. Et sicut Moyses exaltauit serpentem in deserto: ita oportet exaltari filium hominis. < Nam. 12 Ioan. 3 Gen. 22> Aries: quonia[m] inter duo brachia crucis extentus est, & oblatus pro nobis, haud aliter quàm aries ille hærens cornibus inter vepres, quem Abraham obtulit in holocaustum pro Haac filio suo. m ij Leo:

Transcription: Translated (English)

EX PO. 179 the cisterns which are unable to contain the waters. The source of good, since all good flows abundantly from him. James in his epistle: Every good and perfect gift is from above, coming down from the Father of lights. Paraclete, that is, comforter. For he himself is the father, as Paul said, of mercies and Jesus of all consolation, who consoles us in all our tribulation. Since he also said Christ to his disciples concerning the Holy Spirit: I will ask the Father, and he will give you another Paraclete; does he not sufficiently indicate that you too are to be a Paraclete? and he promised that he would provide them with consolation, saying: And I will see you again, and your heart will rejoice, and no one will take your joy away from you. Mediator Christ is called, because by the sharing of our flesh he placed himself as a middle one between God and men, and reconciled God to us by his death, as Paul writes to Timothy: There is one God (he says), and one mediator of God and of men, the man Christ Jesus, who gave himself as a ransom for all. 7. In the seventh verse. Lamb, sheep, calf. The seven names of the Son of God, concerning the dispensation of the assumed flesh, are arranged in this verse thus. Lamb, because for the salvation of the world he was sacrificed. Isaiah: He will send the lamb, O Lord ruler of the earth. John 1; Isaiah 53 And John the Baptist says of Christ: Behold the Lamb of God, behold him who takes away the sins of the world. Sheep, on account of his gentleness. Isaiah: As a sheep he will be led to slaughter, and as a lamb before the shearer he will be silent, and will not open his mouth. Calf, on account of his sacrifice on the cross made for us. And he was mystically signified by the fattened calf, which the head of the household was ordered to have killed, so that he might feast with his son, who had first been lost, but then was called back to a better lot in life. Serpent: on account of his being suspended on the tree, signified by the bronze serpent fastened by Moses in the desert to a tree, which whoever looked upon when bitten by serpents was healed at once: as Christ said to Nicodemus: And as Moses lifted up the serpent in the desert, so must the Son of Man be lifted up. A ram: because he was stretched out between the two arms of the cross, and offered for us, just as that ram caught by its horns among the thorns, which Abraham offered as a burnt offering for Isaac, his son. m ij Lion:

Transcription: ATR-1

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 octavo 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 mites 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, il 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 ait. Ego

Transcription: Translated (English)

180 HYMNS < Prov. 30 Apoc. 5 Psal. 21> Lion: on account of invincible strength. Wise in proverbs. The lion is strongest among beasts: he will not give way before anyone. And John in the Apocalypse: “The lion has conquered, from the tribe of Judah, the root of David.” Worm: on account of the weakness of the flesh and by addition. The prophet in the psalm: “But I am a worm and not a 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 included in this verse: Mouth, because the Son speaks the will of the Father, Isaiah: “And all flesh shall see together 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 inner notion of the Father’s mind and its expression. 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 God was the Word.” 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 the majesty of God, and the image of his goodness.” And Paul to the Hebrews says of Christ: “Who being the brightness of glory, and the figure of his substance.” Sun, because by his spiritual brightness he enlightens the world. Malachi: “For you that fear my name, the sun of righteousness shall arise.” And the holy Church sang to the most sacred Virgin: “Because from you has arisen 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, for 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 upon you the Lord shall arise, and his glory shall be seen in you.” Light: because by the brightness of his grace he enlightens the meek among men, John: “There was the true light that 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, in all things equal and like. 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 nourishes us with his life-giving body, as he himself says in John: I am

Transcription: ATR-1

EXO. 181 Ego sum panis vitæ, & iterum. Ego sum panis vivus, qui de cælo descendi. Flos quoniâ gratissimo suo odore nos recreat, vt ipse in cantico canticorum testatur. . Ego flos campi, & lilium conuallium. Et Esaias. Egredictur virga <Can. 2> deradicæ lesse, & flos de radice eius ascenderit, & requiescet super eum spiritus domini. Vitis quoniam suauissimo <Esai. 11> doctrinæ suæ vino nos reficit, vt ipse apud Ioannem ait. Ego sum vitis vera, & pater meus agricola est. Et rursum. Ego sum vitis. vos palmites. Mons: quia certitudine <Ioan. 5> dignitatis & perfectionis, omnes supereminet vt apud prophetam in psalmo. Mons dei mons pinguis: mons in quo beneplacitu est domino habitare in eo. Et apud <Psal. 66> Daniellam lapis excisus de monte line manibus: factus est in montem magnum: & impleuit vniuersam terram. In qua visione: per virunque, & montem, intelligitur Christus. Ianua, quia per ipsum habetur introitus in salutem & regnum cæleste, vt ipse apud Ioannem testatur his verbis. Amen amen dico vobis, quia ego sum ostium ouium. Et paulò post. Ego sum ostium. Petra, ob soliditatem & firmitatem <Ioan. 10> omnium virtutum. Paulus ad Corinthios. Bibebant autem de spirituali: cõsequente eos petra, petra autem erat Christus. Lapis, ob fundamenti ecclesiasticis rationem, & spiritualis fabricæ connexionem. Propheta in <1. Cor. 10> psalmo lapidem quem reprobauerunt ædificantes: hic factus est in caput anguli. Et Esaias. Ecce ego mittâ in fundamentis Syon, lapidem, lapidem probatum, angularem pretiolum, in fundamento fundatum. 10 In decimo versu. Angelus & sponsus. Quinque nomina, Christo ob susceptâ nostræ carnis substantiam convenientia, hoc ver su continentur secundu hunc ordinem. Angelus, quoniâ paternam voluntatem & beneplacitum nobis annu[n]ciauit, vt apud Esaiam secu[n]dum septuaginta interpretum traductione, <Esai. 9> magni consilij angelus vocatur. Et Malachias de eodem dicit. Et statim veniet ad templum sanctum suum dominator quem vos quæritis: & angelus testamenti que vos vultis. Sponsus: quoniâ ecclesiam suo sanguine sanctificata, <Malach. 3> sibi in sponsam assumpsit. Propheta in psalmo. Et ipse tanquam sponsus: procedens de thalamo suo. Et dominus de seipso in euâgelio. Nûquid possunt filij spôsi lugere, quandiu cum illis est sponsus? Veniet autem dies m iij cum

Transcription: Translated (English)

EXO. 181 I am the bread of life, and again: I am the living bread, who came down from heaven. Flower, because by its most pleasing fragrance it refreshes us, as he himself testifies in the Song of Songs: I am the flower of the field, and the lily of the valleys. And Isaiah: There shall come forth a rod <Can. 2> from the root of Jesse, and a flower shall rise from his root, and the spirit of the Lord shall rest upon him. Vine, because by the most sweet wine of his teaching he refreshes us, as he himself <Esai. 11> says in John: I am the true vine, and my Father is the husbandman. And again: I am the vine; you are the branches. Mountain: because by the certainty <Ioan. 5> of dignity and perfection he rises above all, as in the prophet in the psalm: The mountain of God, a fat mountain: a mountain in which it pleased the Lord to dwell. And in Daniel: a stone cut out from the mountain by no hands became a great mountain, and filled the whole earth. In this <Psal. 66> vision, by the rock and the mountain, Christ is understood. Door, because through him entrance is had into salvation and the heavenly kingdom, as he himself testifies in John with these words: Amen, amen, I say to you, because I am the sheep gate. And a little after: I am the gate. Rock, because of the solidity and firmness <Ioan. 10> of all virtues. Paul to the Corinthians: They drank, moreover, from the spiritual rock that followed them, and the rock was Christ. Stone, because of the reason of the foundation of the Church, and the connection of the spiritual building. The prophet in <1. Cor. 10> the psalm: the stone which the builders rejected; this has become the head of the corner. And Isaiah: Behold, I will lay in the foundations of Zion a stone, a tested stone, a cornerstone, a precious stone, founded in the foundation. 10 In the tenth verse. Angel and bridegroom. Five names, fitting Christ because of the assumed substance of our flesh, are contained in this verse according to this order. Angel, because he announced to us the paternal will and good pleasure, as in Isaiah, according to the translation of the Seventy, <Esai. 9> he is called the angel of great counsel. And Malachi says of the same: And immediately the ruler whom you seek shall come to his holy temple, and the angel of the covenant whom you desire. Bridegroom: because, having sanctified the Church by his blood, <Malach. 3> he took her to himself as a bride. The prophet in the psalm: And he himself as a bridegroom, coming forth from his chamber. And the Lord says of himself in the Gospel: Can the children of the bridegroom mourn, so long as the bridegroom is with them? But the days will come m iii with

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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 tuavitatis, 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. 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 < Exo. 15> 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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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 < John 10 Heb. 13 > 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: But the God of peace who < Luke 4 Luke 13 Luke 7 > brought back from the dead the great shepherd of the sheep, in the blood of the eternal testament, our Lord Jesus Christ, Prophet, because he foretold things to come by divine revelation to men. No prophet, he says, is accepted in his own country. And a prophet does not 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 as an offering and sacrifice to God for a sweet-smelling savor, just as the eternal Father, speaking to < Psalm 109 Heb. 7 > the Son, says: You are a priest forever according to the order of Melchizedek. And blessed Paul, writing to the Hebrews, says: And indeed many others were made priests: because death prevented them from continuing, but this one, because he remains forever, has a perpetual priesthood. 11 In the eleventh verse. Athanatos, kirios. This verse binds together five names of the Son of God, expressed in the Greek tongue: this order set out, Athanatos: that is, immortal, because of his own duration he has neither beginning nor end, as Paul writes to Timothy. < 1 Tim. 6 1 Tim. 1 Apoc. 19 Ps. 96 > Who alone has immortality, and dwells in unapproachable light. And again: Now to the King of ages, immortal, invisible, the only God, be honor and glory for ever and ever. Kirios: Lord, because he rules over all things, both those in heaven and those on earth; for there is written on his thigh: King of kings and Lord of lords. And the prophet in the psalm says: < Ps. 44 Baruch 3 > For you, Lord, are most high over all the earth; you are greatly exalted above all gods. Theos, God, because with his simple regard he beholds and ranges over all things. The prophet in the psalm says: Your throne, O God, is for ever and ever; the scepter of uprightness is the scepter of your kingdom. And Baruch < Exo. 15 > the prophet: This is our God, and no other shall be esteemed beside 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 convenit, quatenus deus est. Dominus (inquiuit filij Israel in suo cātico) quæsi vir pugnator, omnipotens nomen eius. Et in sacra Apocalypsi < Lucæ 1> quatuor animalia assidue hanc deo laudem concinunt. Sanctus, sanctus, sanctus, dominus deus omnipotes qui erat, qui est, & qui venturus est. Paulus item ad Hebreos scribes dicit de filio dei: quòd est omnia portus verbo virtutis suæ. Porrò qui græcam callent linguam exactè dicunt hoc loco coniunctim & in vna dictione legendum esse pantocrator, quòd composita sit apud Græcos dictio, < Hebr. 1> perinde ac omnipotens apud latinos. Isus: græcum nomen, tantundem signat atque salvator, est enim omnino idem nomen quod Iesus apud Hebræos, nomen scilicet < Apoc. 4> gloriosum & venerandum cælo delatum, & christo dei filio impositum de quo angelus ad Ioseph ait. Pariet auté filium, & vocabis nomen eius Iesum. ipse enim saluum faciet populum suum, à peccatis eorum. De eodem angelus < Matth. 1.> ad virginem. ecce concipies in vtero & paries filiu[m], & vocabis nomen eius Iesum. Cæterùm Græci idem nomen tri syllabum proferunt. Nam iota primæ syllabæ literam, & secundæ, dirimunt ab inuicem, atque seiungunt in prolatione. latini verò illud Græcum in e conuertunt, & diuisim proferunt per trium syllabarum tenorem, Iesus. Matuanus. strenu[m] indigenas populos abigebat Iesus. Hebræi autem coniunctim proferût i, & e, litteras prædictæ dictionis, eâmque disyllabam proferunt. Sunt & alia nomina in sacris literis filio dei attributa, quæ his versibus non continentur, vt quòd radix David dicatur veritas, stella matutina, & lignum vitæ. sed studiosè perscrutâti sanctam scripturam, ex his quæ dicta sunt facilè reliqua innotescent. Porrò doxa in fine postremi carminis Græcum vocabulum, idem est quod gloria, neque hic dei nomé est, sed insinuat laudem ac honorem qui deo impédi exoptatur. DE SANCTA TRINITATE. A Desto sancta trini tas, Qui extas rerum omnium Par splendor, vna Sine fine principium. deitas: Te cælorum militia Laudat, adorat, prædicat: m iij Tri-

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EX PO. 183 or holding. And yet this rightly applies to the Son of God, inasmuch as He is God. “The Lord,” it says in the song of the children of Israel, “as a warrior, almighty is his name.” And in the sacred Apocalypse <Lucæ 1> 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 are exact in the Greek language say that here it must be read together and as one word, pantocrator, since it is a compound word among the Greeks, <Hebr. 1> just as omnipotens among the Latins. Iesus: a Greek name, signifying as much as savior; for it is altogether the same name as Jesus among the Hebrews, namely that 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 shall save his people from their sins.” Of the same name the angel <Matth. 1.> said to the virgin: “Behold, you shall conceive in your womb and bear a son, and you shall call his name Jesus.” Moreover, the Greeks pronounce that same name as trisyllabic. For they separate the iota, the letter of the first syllable, from that of the second, and divide them in pronunciation. The Latins, however, turn that Greek i into e, and pronounce it separately with a three-syllable sound: Iesus. Matuanus. He was driving out the native peoples with force. The Hebrews, however, pronounce together the letters i and e of the aforesaid word, and utter it as disyllabic. 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 diligently search the holy Scriptures will easily perceive the rest from what has been said. Moreover, doxa at the end of the last line is a Greek word; it is the same as gloria, and here it is not the name of God, but signifies the praise and honor that is desired to be rendered to God. DE SANCTA TRINITATE. O holy Trinity, thou who standest forth as the splendor of all things, the equal brightness, the one godhead without end, the beginning: the host of heaven praises thee, adores thee, proclaims thee: m iij Tri-

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Hymnorum Triplexq[ue] mundi machina Benedicit per secula. 3 Assumus & nos cernui Te adorantes famuli: Vota precesq[ue] supplicum Hymnis iunge cælestium. 4 Vnu[m] te lum[m]e credimus: Quod & ter ide[m] colimus. Alpha & [mercurius] quem dicimus: Te laudet omnis spiritus. Laus patri sit ingenito: Laus eius unigenito, Laus sit sancto spiritui: Trino deo & simplici. Hymnus iste, carminis iambici dimetri præsert speciem: eius tamen formam non vsquequaque obseruat. Na[m] pyr rhychium in anterioribus locis & passim trochæum recipit, itidem & spondeum in secunda regione & loco: quod huiusce carminis ratio no[n] admittit. In eo proponitur catholica de facta trinitate confessio: [ph] v[er]nus est & simplex deus secu[n]dum substantiam, trinus tamen in personis, qu[em] omnis laudat & adorat creatura rationalis. I ANNOTATIONES. In primo versu. Qui extas rerum omnium. Relatiuum qui, non ad expressum nomen trinitas referendum est, cui discouenit in genere: sed ad nomen subauditum tantu[n]dem significu[n]s, scilicet deus. Summa enim & supersancta trinitas, v[er]nus est deus. Et huiusmodi relatio, non ad nomen sed rem potius significatam: frequens est in scripturis, vt domus Israel sperauit in domino: adiutor eorum & protector eorum est. Dicitur aute[m] sancta trinitas & ipse deus vnitrinus: reru[m] omnium principium per efficientiam atque creationem, quòd omnia ad esse produxit. Quod & ipsi deo communi ratione expresso attribuitur in scripturis, & cuique etiam diuinarum personaru[m] singulatim. Deo quidem communiter sumpto: vt in Genesi. In principio creauit deus cælum & terru[m]. Patri vero, vt Paulus ad Hebræos. Per què fecit & secula. Filio autem: vt Ioannes in euangelio. Omnia per ipsum (scilicet verbum) facta sunt: & sine ipso factum est nihil. Et propheta in psalmo ad filium. Initio tu domine terram fundasti: & opera manuum tuarum sunt cæli. Denique spirituisancto: vt in psalmo. Emitte spiritum tuum & creabuntur: & renouabis faciem terr[um]. Et Iob. Spiritus dei fecit me: & spiraculu[m] omnipotentis viuificauit me. Est aute[m] deus ipse sine sine, sicut & sine principio durationis, quo-

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Of hymns and the threefold structure of the world blesses through the ages. 3 We too are present, bowing low, adoring You as Your servants: our vows and prayers of suppliants join with the hymns of the heavenly ones. 4 We believe You to be one light, which we also worship threefold. Alpha and [mercurius] whom we call: let every spirit praise You. Praise be to the Father unbegotten; praise be to His only-begotten Son; praise be to the Holy Spirit; to the triune God and simple one. This hymn, in the style of iambic dimeter, seems to preserve the appearance of the meter; yet it does not observe its form in every respect. For in the initial places and here and there it admits a pyrrhic, likewise also a trochee in the second position and place: which the rule of this kind of verse does not allow. In it is set forth the Catholic confession of the made Trinity: God is true and simple according to substance, yet three in persons, whom every rational creature praises and worships. I NOTES. In the first verse. “Who existest above all things.” The relative “who” is not to be referred to the expressed noun “Trinity,” with which it disagrees in gender; but to the understood noun alone, namely “God.” For the supreme and most holy Trinity is true God. And a relation of this kind, not to the noun but rather to the thing signified, is frequent in the Scriptures: “the house of Israel hoped in the Lord: he is their helper and their protector.” But the holy Trinity and God himself is called one-and-three: the beginning of all things by efficiency and creation, because he brought all things into being. This is also attributed to God, expressed in the common way in Scripture, and to each of the divine persons individually. To God indeed in a general sense: as in Genesis, “In the beginning God created heaven and earth.” To the Father, as Paul says to the Hebrews: “Through whom he made the ages.” To the Son, however: as John says in the Gospel, “All things were made through him” (that is, through the Word), “and without him nothing was made.” And the prophet in the psalm speaks to the Son: “In the beginning, Lord, you founded the earth, and the works of your hands are the heavens.” Finally, to the Holy Spirit: as in the psalm, “Send forth your Spirit and they shall be created; and you shall renew the face of the earth.” And in Job: “The Spirit of God made me, and the breath of the Almighty gave me life.” But God himself is without end, as also without the beginning of duration, where-

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EXPO. 185 quoniam est æternus, atque idem ipse est: & anni eius non deficient. 2 In secundo versu. Te cælorum militia. An gelicorum spirituum multitudo dicitur hic cælorum militia: quoniam ipsi deo militat iugiter, famuleturque & servit. Et hoc nomine etiam inscriptura nuncupatur, vt apud Lucam. Et subito facta est cum angelo, multitudo militiæ < Luc 2> cælestis, laudantium deum & dicendum. Gloria in excelsis deo, & in terra pax hominibus bonæ volutatis. At verò cum reprehenduntur in scriptura filij Israel, quòd adoraverint < Deut. 17> militiam cæli, vt in Deuteronomio. Et seruiat diis alienis, & adorent eos: sole & lunam & omnem militiam cæli, que non præcepi: ibi milia cæli pro multitudine stelarum: vt planetarum aliorumque astrorum sumitur, quæ errore vano seducta gentilitas vt numina colluit & deos existimauit. In eodem quoque versu: triple & mudi machina dicitur, cælestiu[m] terrestriu[m] & infernorum distinctio, à deo cõstituta atque ordinata. quæ admodum ait B. Paulus ad Philipenses. Vt in nomine Iesu, omne genu flectatur, cælestium terrestium, & infernorum. Et alius hymn[us] dicit de Christo, Trinam regente machina, claustru[m] Mariæ baiulat. Sed quomodo (dicet quispiam) infernorum machina benedicit deum. cum dicat psalmus. In inferno < Philippi. 2> autè quis cõstebitur tibi? Et Esaias. Quia no[n] infernus cõsibebitur tibi, neq[ue] mors laudabit te. Proptea est responso, infernorum turbâ non benedicere deo confesione laudis & gratiarum actionis, sed declaratioe rectitudinis diuinæ iustitiæ, quæ cu[m] in ipsam seruare æquitate[m] & severitatem cõspicitur, inde ipsius laudadæ, cõmendandæque materiâ aliis suggerit & præstat. Vt enim dicit Psal. leratur iustus < Psal. 6 Esaia 83> cu[m] viderit vindicta, man[us] suas lauabit in sæguine peccatoris. 4 In quarto versu. Alpha & [mercur]io quæ dicimus. Alpha, prima est Grecoru[m] clem[en]toru[m] litera: [mercur]io verò magnu[m], postrema. Dicitur igitur de[us] alpha & [mercur]io, quia reru[m] omniu[m] principium est productiuu[m], & finis vltimus in quem renocu[n]tur omnia. Vnde in Apocalypsi no[n] semel dicit deus de seipso. Ego sum alpha & [mercur]io, principiu[m] & finis, prim[us] & nouissim[us]. Demùm in quarto huius versus carmine dicendu[m] est poti[us] te laudet o[mn]is spirit[us], quàm laudat. vt optatio potius quàm indicatio insinuetur, & respondeat illi loco psalmi cætesimi quinquagesimi. Omnis spiritus laudes dominum. DE

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because he is eternal, and the same himself: and his years shall not fail. 2 In the second verse. “Thy host of heaven.” The multitude of angelic spirits is here called the host of heaven, because they continually serve God in battle-order, and minister to and serve him. And by this name it is also called in Scripture, as in Luke: “And suddenly there was with the angel a multitude of the heavenly host, praising God, and saying: Glory to God in the highest, and on earth peace to men of good will.” But when the sons of Israel are reproved in Scripture because they adored the host of heaven, as in Deuteronomy: “And serve other gods, and worship them: the sun and the moon and all the host of heaven, which I have not commanded,” there, the host of heaven means the multitude of the stars, that is, of the planets and other stars, which the Gentile world, deceived by vain error, venerated as deities and thought to be gods. In the same verse, “the triple machine of the world” is said to mean the distinction of the heavenly, earthly, and infernal orders, established and ordained by God, as blessed Paul says to the Philippians: “That in the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth.” And another hymn says of Christ: “Ruling the threefold machine, he bears Mary’s enclosure.” But how, someone may say, does the machine of the infernal realm bless God, since the psalm says, “In the grave who shall give thanks to thee?” And Isaiah: “For death shall not praise thee, neither shall the grave confess thee”? Therefore the answer is that the multitude of the underworld does not bless God by the confession of praise and thanksgiving, but by the declaration of the rectitude of divine justice; which, when its equity and severity are seen to be preserved in that very realm, from this it suggests and provides to others matter for praising and commending him. For as the Psalm says, the righteous shall rejoice when he sees vengeance; he shall wash his hands in the blood of the sinner. 4 In the fourth verse. “Alpha and [mercury]” as we say. Alpha is the first letter of the Greek elements; [mercury], the last. Therefore God is called alpha and [mercury], because he is the productive principle of all things, and the ultimate end to which all things are brought back. Hence in the Apocalypse God says of himself more than once: “I am alpha and [mercury], the beginning and the end, the first and the last.” Finally, in the fourth line of this verse it should rather be said, “let every spirit praise thee,” than “praises,” so that a wish rather than a statement may be implied, and that it may correspond to that place in the psalm: “Let every spirit praise the Lord.” DE

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HYMNORVM DE 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 In his tribus concluditur. 5 In tribus est simplicitas: Quos non distinguit qualitas. Nec obstat tribus unitas: Quos ampliat immensitas. 6 Per solam uim originis Communio sit numinis. Natiui ductu germinis. Votuiq; spiraminis. 7 Ingenito & genito Cum spiritu paraclito: Ipsis honore debito Deo psallamus inclyto. Amen. 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. 1 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 On the throne of majesty. Three sit in the triclinium. For there is not consolation Perfect: for one alone. 2 With the eye of eternal limits, When the Father is reflected: In the mirror of his light A like image is expressed. 3 The offspring provides the fellowship Of the image’s coming forth: And the partner breathing joy, Unbegotten and begotten. 4 This joy is that of the Spirit By which the Son is joined to the Father. And one good is wholly Enclosed in these three. 5 In the three there is simplicity: Whom quality does not distinguish. Nor does unity stand in the way of the three: Whom immensity enlarges. 6 By the mere force of origin Let there be communion of deity. By the leading of the begotten germ, And of the desire of breath. 7 To the unbegotten and the begotten, With the Holy Spirit the Paraclete, To these, with due honor, Let us sing psalms to God most renowned. Amen. This present hymn bears the likeness of iambic dimeter: yet it does not exactly keep its law, but rather the sonority of the final syllables in the endings and close of the poems of the same verse. In it is declared the mystery of the superdivine Trinity: in the unity of the divine substance ineffably subsisting. Likewise the emanations of the divine persons as of the second from the first by eternal generation, and of the third from the first and second by procession also eternal, are expressed in fitting and proper modes: such as are suited to the weakness of our capacity. For a deeper inquiry into this matter surpasses the grasp of our mind, and is usually dangerous for those who attempt it. 1 NOTES. In the first verse. Three sit in the triclinium. Triclinium: a place is so called in which guests recline, named from the triple order of couches; upon which the ancients, sitting thereon, were accustomed to lie at table. In Latin it is called a dining-room or place for reclining at table. Thus by the throne of majesty is meant the unity of the Godhead: by the triclinium however, where three sit, the Trinity of the divine persons is signified. But that the singularity of one person should not be placed and so-

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EX PO. 187 & solitudo, eo ipso ostenditur: quòd solitarius nulla per- fruitur suorum bonorum iucunditate: quoniam illi deest socius cum quo læterur & hilarescat. Nullius enim boni sine socio iocunda est possessio: vt ait Seneca. 2 In secundo versu. A eternè mētis oculo. Cum quis ob- iectum sibi inspicit speculum: sui vultus imaginem in eo plenè: & integrè efformat Ita pater æternus seipsum men tesua intima tanquam diuino speculo, intelligendo: viuâ & perfectam imaginem suam producit vt internam prolé 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 consorti- um. Exitus atque emanatio per diuinam natiuitatem, filij à patre: præstat ipsi filio consortium & communioné ima- ginis paternæ. Ratione siquidem inenarrabilis generatio- nis: filius est imago patris. At pater ingenitus, quoniam à nullo fumit originem: & filius à patre genitus spirant si- mul gaudium mutuum vnius de altero, ipsum scilicet spi- ritum sanctum, qui nexus est & communio patris & filij. Nempe spiritus sanctus à patre filioq[ue]; procedens: est gau dium supersubstantiale patris de filio & ediuersò: vt dicit quartus versus. In illis autem tribus superbeatis personis diuinis: omne bonum consistit, & ex ipsis vt fortunæ bo- nitatis exordio ac ortu: bonum omne in creaturas proflu- it ac deriuatur. 5 In quinto versu. In tribus est simpli- citas. Non obest ipsa personarum pluralitas: diuinæ sim- plicitati, nam non minus simplex est deus attendendo di uinam naturam atque substantiam, vbi tres sunt personæ, quàm esset si vnicæ esset diuina persona, quòd numerus ip se personarum nequaquam derogat simplicitati super di- uinæ. Eas etiam personas non distinguit qualitas: vt sapi- entia, bonitas, perfectio, & similes. Nam eadem est ipsaru[m] triu[m] sapientia, bonitas, ac virtus. Neque etiam vnitati dei tatis ipsaru[m] personaru[m]: obsistit ipsaru[m] immensitas. Nam im mensus pater, immensus filius, immensus spiritus sanctus: attamen vnus sunt deus verus & viuus. 6 In sexto ver- su. Per solam vim originis. Communicatio deitatis intima & ipsis immanens personis: potissimum fit per interiorem originem atque emanationem diuinarum personarum. Ger-

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EX PO. 187 And solitude is thereby shown: because the solitary person does not enjoy the delight of his own goods, since he lacks a companion with whom he may rejoice and be glad. For no possession of any good is pleasant without a companion, as Seneca says. 2 In the second verse. “To the eye of the eternal mind.” When someone looks into a mirror set before him, he fully and perfectly forms in it the image of his face. Thus the eternal Father, by understanding himself in his own innermost mind as in a divine mirror, produces a living and perfect image of himself, namely an internal offspring altogether equal and similar to himself. And this is the Son of God, the second person in the Trinity. Concerning him the Apostle writes to the Colossians, <Col. 1>: “Who is the image of the invisible God, the firstborn of all creation.” 3 In the third verse. “The fellowship of the image.” The going forth and emanation through the divine nativity of the Son from the Father grants to the Son participation and communion in the paternal image. Indeed, by reason of the 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 of the Father, together breathe mutual joy of one in the other, namely the Holy Spirit, 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 supersubstantial joy of the Father in the Son and vice versa, as the fourth verse says. But in those three most blessed divine persons all good consists, and from them, as from the beginning and source of fortune’s goodness, all good flows forth and is derived into creatures. 5 In the fifth verse. “There is simplicity in three.” The plurality of persons itself does not hinder the divine simplicity; for God is no less simple when considering the divine nature and substance, where there are three persons, than he would be if there were only one divine person, since the number of persons by no means detracts from the superdivine simplicity. Nor are those persons distinguished by quality, such as wisdom, goodness, perfection, and the like. For the wisdom, goodness, and power of the three is the same. Nor does the unity of their deity oppose the immensity of their persons. For the Father is immense, the Son immense, the Holy Spirit immense; yet they are one true and living God. 6 In the sixth verse. “By the force of origin alone.” The communication of deity, intimate and inherent in the persons themselves, is chiefly effected through the inner origin and emanation of the divine persons. Ger-

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188 HYMNORVM Germen namque diuinum scilicet dei filius: à patre emanat per generationem eternam. Spiramen verò mysticum & spiritus sanctus: producitur à patre & filio atque proficiscitur per processionem intimam. Quid autem sit illa diuina generatio & quomodo fiat: non est amplius inquirendum: cum dicat Esaias de filio dei, Generatione eius quis enarrabit? quod & de processione similiter est dicendum. IDEADEM SANCTA TRINITATE: alius hymnus. <Esaiæ 53> 1 Lux beata trinitas Tres unum, trium unio: Imperialis unitas In trium contubernio. 2 O pater innascibilis, Natura semper pullulans: Pondus rei uertibilis Verbo uirtutis huiulans. 3 O uerbum in principio: Paternæ splendor gloriæ Tu conditor, & ratio: Lux cordium, fons ueniæ. 4 O amor sancte spiritu: Concordiæ spiraculum. Summi dulcoris halitus: Pax foedus, fructus, osculu[m] 5 Pater gignit imaginem Acqualem sibi penitus. Solamq[ue] per originem: Ab ipsis differt spiritus. 6 Tres unum deu[m] colimus Vnam trium essentiam. Tribus unam impendimus Honoris reuerentiam. Amen. Præsens hymnus & in compositione & materia, præcedenti omnino est persimilis. Nam carminis iambici dimetri speciem potius refert quàm veritatem exprimat: alternorum carminum eiusdem versus consonantiam in exitu vt primi ad tertium, & secundi ad quartum, studiosè obseruans. Continet autem ipsius summæ trinitatis arcanum, & aliquantulum adaperit vnitatem diuinæ maiestatis, ipsarum personarum pluralitati nequaquam derogare declarans. Deinde cuiusque diuinarum personarum singulares proprietates explicat, & peculiares denominationes, ostéditque eas ab inuicem sola originis ratione, personaliq[ue] discretione distare. IANNOTATIONES. In primo versu. In trium contubernio. Contubernium proprie dicitur plurium mi litum sub vno papilione atque tabernaculo degentiu[m] con uictus

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188 HYMNS For the divine germ, namely the Son of God, emanates from the Father by eternal generation. But the mystical breath, that is, the Holy Spirit, is produced by the Father and the Son and proceeds by an inward procession. But what that divine generation is, and how it comes to be, is no longer to be inquired into, since Isaiah says of the Son of God, “Who shall declare His generation?” which must likewise be said of the procession. ON THE SAME HOLY TRINITY: another hymn. <Isaiah 53> 1 Blessed light, Trinity, Three in one, union of three: Imperial unity In the fellowship of three. 2 O Father unborn, Nature ever budding forth: Weight of a changeable thing Supporting by the word of power. 3 O Word in the beginning: Splendor of the Father’s glory, You creator and reason: Light of hearts, fountain of pardon. 4 O love, holy Spirit: Breath of concord. Breath of sweetest sweetness: Peace, covenant, fruit, kiss. 5 The Father begets an image Most exactly equal to Himself. And the Spirit differs only Through their origin. 6 Three, we worship one God, One essence of the three. To the Three we offer The reverence of one honor. Amen. This hymn, both in composition and subject matter, is entirely similar to the preceding one. For it rather reflects the form of iambic dimeter verse than expresses it truly: carefully observing the consonance of alternating lines in the endings, as of the first with the third, and the second with the fourth. But it contains the mystery of the most high Trinity, and in some measure opens up the unity of the divine majesty, declaring that it in no way detracts from the plurality of the persons themselves. Then it explains the singular properties of each of the divine persons, and their particular designations, and shows that they differ from one another only by reason of origin and by personal distinction. IANNOTATIONS. In the first verse: “In the fellowship of three.” Properly, “contubernium” is said of several soldiers living under one tent and canopy, with their common living quarters uictus

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EXPO. 189 victus atque societas: qui idcirco contubernales dici so- lent Transfertur autem ad quancunque sodalitatem siue consortium plurium: ad vnum quicquam rationem com- munionis habentium. Vnde ab imis ad summa assurgen- do: vntas deitatis in personarum trinitate, hic dicitur im- perialis, id est principalis & eminentissima vntas in tri- um contubernio. 2 In secundo versu. O pater innascibilis. Expriuitur hic singularis dei patris proprietas: vtpote innascentia si- ue ingignentia, qua pater ingenitus dicitur & innascibilis quoniam ab alio non habet originem: sed à seipso est, & principium sine principio. Idem etiam pater dicitur hic natura semper pullulans: quoniam perpetuam & iugem habet naturæ foecunditatem, qua ab æterno filium ex se genuit, assidueque gignit: nec ab eius vnqua[m] productione desistet, perinde atque fons in seipso indeficienter sca- turiens: ac ebulliens. Demùm dicitur pater totam hanc re rum mutabilium molem verbo virtutis haurulare: quoniâ omnipotenti sua virtute hanc totam mundi machinam in suo continet tenore, seruâtque integritate[m], portâtque om nia (vt de filio dicit Paulus) verbo virtutis suæ. Id enim, <Hebræ.1.> omnia inquam verbo suæ virtutis portare: tam patri quàm filio, immò & spiritui sancto est commune, quoniam spe- stat ad extera. 3 In tertio versu. O verbum in principio. Id ex evan gelij beati Iohannis initio est desumptum: vbi ait. In prin cipio erat verbum: id est filius in patre: vt complures ex- ponunt, aut in temporum & subsistentiæ rerum principio iam erat verbum: vt alij interpretantur ne quis ipsum in- ter creaturas collocet: quas omnes æternitate antecedit. Dicitur & filius hoc loco splendor paternæ gloriæ: quo- niam effulgentia est, & expressio paternæ excellentiæ: vt scribit Paulus ad Hebræos de filio. Qui cum sit splendor <Heb.1.> gloriæ: & figura substantiæ eius. Idem quoque est condi- <Psalm.101> tor omniumque rerum creator: vt ait propheta in psalmo ad filium. Initio tu domine terram fundasti: & opera ma- nuum tuarum sunt cæli. Est & ratio atque sapientia patris per quam condita sunt vniuersa quoniam omnia per ip- <Ioan.1.> sum facta sunt, & sine ipso factum est nihil. Dicitur etiam lux cordium: quoniam est lux vera quæ illuminat omné hom-

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EXPO. 189 victus and society: for this reason they are accustomed to be called household companions. But it is transferred to any fellowship or association of many people having some common relationship to one thing. Hence, rising from the lowest to the highest: the unity of divinity in the Trinity of persons is here called imperial, that is, principal and most eminent unity in a triad of companions. 2 In the second verse. O Father unbegotten. Here is expressed the singular property of God the Father: namely, unbegottenness or ungeneratedness, whereby the Father is called unbegotten and unbegotten, because he has not his origin from another, but is from himself, and a beginning without a beginning. The Father is likewise said here to be a nature ever budding forth, because he has a perpetual and unceasing fecundity of nature, by which he begot the Son from eternity and continually begets him, nor will he ever cease from this production, just as a fountain perpetually gushing within itself and bubbling forth. Finally, the Father is said to draw forth this whole mass of mutable things by the word of power, because by his omnipotent power he holds this entire machine of the world in its course, preserves it in integrity, and bears all things (as Paul says of the Son) by the word of his power. For that, to bear all things, I say, by the word of his power, is common to the Father and to the Son, and indeed to the Holy Spirit as well, since it pertains to external works. 3 In the third verse. O Word in the beginning. This is taken from the beginning of the blessed Gospel of John, where he says: In the beginning was the Word; that is, the Son in the Father, as many explain, or that already in the beginning of time and of the subsistence of things the Word was, as others interpret, lest anyone place him among creatures, whom he precedes in eternity. The Son is also called here the splendor of the Father’s glory, because he is the radiance and expression of the Father’s excellence, as Paul writes to the Hebrews concerning the Son: Who being the splendor of his glory and the figure of his substance. He is likewise the maker of all things and creator of all things, as the prophet says in the Psalm to the Son: In the beginning, O Lord, thou didst lay the foundations of the earth, and the works of thy hands are the heavens. He is also the reason and wisdom of the Father, by which all things were made, because all things were made through him, and without him nothing was made. He is also called the light of hearts, because he is the true light which enlightens every man-

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190 HYMNORVM hominem venientem in hunc mundum. Postremum fons est veniæ: quoniam apostolo teste, purgationem peccatorum facit dei filius. 4 In quarto versu. O amor sancte spiritus. Versus iste complectitur pulchras admodum & præclaras denominationes sancti spiritus. Et primum quòd sit amor: quoniam summus & superdiuinus est amor, quo pater & filius ad inuicem nectuntur & devinciuntur. Deus enim charitas est. Concordiæ etiam est spiraculum: quoniam inspirat < 1. Ioan. 4> mentibus humanis pacem ac concordiam. Est enim deus < 3. Cor. 13.> pacis & dilectionis. Est & summi dulcoris halitus: quonia[m] dulcedinem spiritualem afflat & infundit cordibus piè in < Sap. 12.> deum affectis, vt testatur sapiens cum ait. O quàm suauis est domine spiritus tuus in omnibus. Demùm dicitur pax, foedus, & osculum: quoniam veram largitur pacem, componit foedera: & mentes prius infensas beniuelentia conciliat, osculóque sancto coniungit ac confæderat. Postremùm & fructus nuncupatur propter exuberantem fructuum spiritualium communicatione in fideles ab eo diffusam, de quibus ait apostolus. Fructus autem spiritus est charitas, gaudium, pax, patientia, benignitas, bonitas, longanimitas, mansuetudo, fides, modestia, continentia, castitas. Et ita hoc loco, causa nomine sui effectus exprimitur: secundum hanc expositionem. 5 In quinto versu. Pater gignit imaginem. Quòd filius sit vera, viua, & perfecta imago patris: omnino ei æqualis potentia, sapientia, bonitate, & perfectione: ex hymno præcedente iam planum eusit. Quòd verò spiritus sanctus à patre & filio per solam differt originem: constat, quoniam ab vtroque procedit, qui quidem originis modus: nec patri nec filio conuenit. In reliquis autem vt substantia, virtute, æternitate, maiestate: cum ambobus omnino conspirat. IDE SANCTO EVCHARISTIAE sacramento. 1 Angeligua gloriosi Fructus uentris generosi P Corporis mysterium Rex effudit gentium. Sanguinisq; preciosi: 2 Nobis natus, nobis datus Quem in mundi precium Ex intacta uirgine: Et

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190 OF HYMNS the man who comes into this world. Lastly, the fountain is of pardon: for, as the apostle testifies, the Son of God makes cleansing for sins. 4 In the fourth verse. O love of the Holy Spirit. This verse includes very beautiful and splendid names of the Holy Spirit. And first, that he is love: because the highest and divine love is that by which the Father and the Son are bound and joined to one another. For God is charity. He is also the breath of concord: because he breathes peace and harmony into human minds. For God is the God of peace and love. He is also the breath of supreme sweetness: because he breathes and pours spiritual sweetness into hearts devoted piously to God, as the wise man testifies when he says: O how sweet is your spirit, Lord, in all things. Finally he is called peace, covenant, and kiss: because he grants true peace, makes covenants, and reconciles minds formerly hostile by goodwill, and joins and unites them with the holy kiss. Lastly, he is called fruit because of the overflowing communication of spiritual fruits diffused by him among the faithful, of which the apostle says: But the fruit of the Spirit is charity, joy, peace, patience, kindness, goodness, long-suffering, gentleness, faith, modesty, continence, chastity. And thus in this place, the cause is expressed by the name of its effect: according to this explanation. 5 In the fifth verse. The Father begets the image. That the Son is the true, living, and perfect image of the Father: wholly equal to him in power, wisdom, goodness, and perfection, has already been made clear from the preceding hymn. But that the Holy Spirit differs from the Father and the Son only in origin: this is established, since he proceeds from both, and this mode of origin belongs to neither the Father nor the Son. In the other respects, however, such as substance, power, eternity, majesty: he is wholly in agreement with both. ON THE HOLY EUCHARIST sacrament. 1 Angelic bread of the glorious Fruit of the noble womb Body's mystery The King of the nations poured forth. And of the precious Blood: 2 Born for us, given to us Whom for the price of the world From an untouched virgin: And

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E X P O. 191 Et in mundo conuersatus Ad firmandu[m] cor synceru[m] Sparso uerbi semine, Sola fides sufficit. Sui moras incolatus 5 Tantum ergo sacramentum Miro clausit ordine. 3 In supremæ nocte coenæ Veneremur cernui. Recumbens cum fratribus, Et antiquum documentum Obseruata lege plene Nouo cedat ritui. Cibis in legalibus: Præstet fides supplementu[m] Cibum turbæ duodenæ Sensuum defectui. Se dat suis manibus. 6 Genitori, genitoq[ue] 4 Verbu[m] caro, panem ue Laus & jubilatio. rum Salus, honor, uirtus quoq[ue] Verbo carnem efficit. Sit & benedictio. Fitq[ue] sanguis Christi: me- Procedenti ab utroque rum. Compar sit laudatio. Et si sensus deficit: Amen. Præsens hymnus metro alemanio ac eurypidio alternatim decurrit: vt nonnulli alij consimilis generis superius declarati. Eius tamen carminis legem non semper exactè seruat: sed magis ad rythmi formam ac obseruationem accedit, in certo syllabarum cuiusque carminis numero & conformi adinuicem soni desinentia. Cum enim cuiusque versus sex sint carmina: eorum primum tertium & quintum, eundem habent syllabarum numerum & consimilem terminalis dictionis exitum, habet namque quódque eorum octo syllabas: quarum duæ postremæ adinuicem consonant, vt penultima vnius carminis aliorum penultimæ, & vltima vltimæ respondeat. Sitque penultima cuiusque carminis impari loco dispositi syllaba: longa, aut quoniâ disyllabæ dictionis est principium: sit syllabæ longæ in tenore prolationis similis, vt prior syllaba dictionis meru[m], & quoque. Secundum verò quantum & sextu[m] carme eiusdem versus, mutuum etiam adinuicem habent responsum. Primo in syllabarum numero: nam quodque eorum septé complectitur syllabas: secundo in consimili terminatione: nam duæ postremæ vnius carminis syllabæ adinuicem termina-

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EXPO. 191 And, having dwelt in the world to strengthen the sincere heart By the scattered seed of the word, faith alone suffices. He brought to an end the delays of his sojourn 5 So great a sacrament therefore In wondrous order. 3 On the night of the Supper, before the highest meal, let us worship, bowed down. Reclining with the brethren, And the ancient ordinance The law having been fully observed, let the new rite give way. With the food of the law: let faith provide the supplement Food for the twelvefold crowd, for the defect of the senses. He gives himself with his own hands. 6 To the Father, and to the begotten 4 The Word made flesh, bread and drink [?),] Praise and jubilation. Salvation, honor, power also By the Word he makes flesh. Let there also be blessing. And becomes the blood of Christ: by the one who proceeds from both Let equal praise be given. Amen. This present hymn runs alternately in Germanic and Euripidean meter: like some others of a similar kind explained above. Yet it does not always keep the law of that verse exactly; rather, it approaches more the form and observance of rhythm, in the definite number of syllables of each line and the matching ending of sound between them. For since each verse consists of six lines, its first, third, and fifth have the same number of syllables and a similar ending of the final word; for each of them has eight syllables, of which the last two agree with one another, so that the penultimate of one line corresponds to the penultimate of the others, and the last to the last. And let the penultimate syllable of each line placed in an odd position be long, or, since it is the beginning of a disyllabic word, let it be similar in the tone of pronunciation to a long syllable, as the first syllable of the word meru[m], and likewise. But the second and sixth line of the same verse also have a mutual correspondence with one another. First in the number of syllables: for each of them contains seven syllables; second in the similar ending: for the last two syllables of one line terminate with one another termina-

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HYMNORVM terminationis consonantiam seruant cum duabus postremis aliorum carminum syllabis: penultima scilicet cum penultima: & extrema cum extrema. Denique & in quantitate syllabarum: tria illa eiusdem versus carmina locis paribus disposita. etiam habent conformitatem: Nam in vnoquoque eorum: penultima syllaba breuis est. Author eius: sanctus Thomas Aquinas. Qui ad petitionem Vrbani quartissimi pontificis totum officium ecclesiasticum de sanctissimo corporis Christi sacramento eleganter & luculenter compositi, in quo & hic hymnus & duo proximè sequentes: continentur. Describitur aute[m] in hoc hymno prima institutio sacratissimi mysterij sanctæ eucharistæ à Christo facta: & pia exhortatio ad honorandu[m] hoc dignissimum sacramentum. 1 IANNOTATIONES. In primo versu. Rex effudit gentium. Christus dicitur hic rex gentium: quoniam eas ad veritatis agnitionem per apostolorum prædicatio nem adduxit, & illas rectissimis suorum præcentorum institutis evangelicèque legis doctrina moderatissimè rexit Vnde hanc illi nuncupatione scriptura sæpius attribuit, < Psal. 2. Psalm. 46> vt in psalmo pater ad filium loquitur. Dabo tibi gentes hæreditatem tuam, & possessionem tuam terminos terræ: reges eos in virga ferrea. Rursum alio loco. Regnabit de super gentes. Denique Hieremias. Quis non timebit te: O rex gentium! 2 In secundo versu. Sparso verbi semine. Semen verbi hic dicitur prædicatio legis evangelicæ, quam Christus cum in hoc mundo diversaretur: in Hierusalem & per totam Iudæam ante passionem suam fecit. Nempe illam vt semen quoddam spirituale sparsit in animos humanos tanquam agros intellectuales: ad proferendum fructum iustitiæ & bonorum operum. Ipse enim Christus est seminator ille, qui exiit seminare semen suum: cuius vna pars secus viam cecidit, alia supra petram, alia inter spinas, & denique alia in terram bonam. Et vt ipse parabolam illa[m] dignatus exponere testatur: semen est verbum dei. In eodem quoque versu, incolatus nomen quartæ declinationis: habitationem mansionemque significat: deduciturque à verbo incolo, is, ere: quod habitare designat. Vnde psalmus. Himmi: quia incolatus meus prolongatus est. Itaque

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HYMNORVM they keep the consonance of their ending with the last two syllables of the other verses: namely, the penultimate with the penultimate, and the final with the final. Moreover, in the quantity of the syllables: those three hymns of the same verse, placed in corresponding positions, also have conformity. For in each of them the penultimate syllable is short. Its author is Saint Thomas Aquinas. He, at the request of Pope Urban the Fourth, elegantly and clearly composed the whole ecclesiastical office concerning the most holy sacrament of the Body of Christ, in which both this hymn and the two that immediately follow are contained. In this hymn there is described the first institution of the most sacred mystery of the holy Eucharist, made by Christ, and a pious exhortation to honor this most worthy sacrament. 1 NOTES. In the first verse. Rex effudit gentium. Christ is here called king of the nations, because by the preaching of the apostles he brought them to the knowledge of the truth, and governed them most moderately by the most righteous institutions of his precepts and by the teaching of the Gospel law. Hence Scripture often attributes this title to him, <Psal. 2. Psalm. 46> as the Father speaks to the Son in the psalm: I will give thee the nations for thine inheritance, and the ends of the earth for thy possession: thou shalt rule them with a rod of iron. Again, in another place: He shall reign over the nations. Finally Jeremiah: Who would not fear thee: O king of the nations! 2 In the second verse. Sparso verbi semine. The seed of the word here means the preaching of the evangelical law, which Christ, while he lived in this world, carried out in Jerusalem and throughout all Judea before his passion. Indeed, he scattered it like a certain spiritual seed into human minds, as into intellectual fields, to produce the fruit of justice and good works. For Christ himself is that sower who went out to sow his seed; one part of which fell by the way, another upon rock, another among thorns, and finally another on good ground. And as he himself deigned to explain that parable, he testifies: the seed is the word of God. In the same verse too, incolatus, a noun of the fourth declension, signifies dwelling and lodging, and is derived from the verb incolo, is, ere, which denotes to dwell. Hence the psalm: Himmi: for my sojourning has been prolonged. Therefore

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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. Recumbens cum fratribus. Fratres hic vocat Christi discipulos. Nam eo nomine syncæri amoris & dignationis admirandę, eos appellat Christus < Psal. 21.> in psalmo: cum ait ad patrem. Narrabo nomen tuum fratribus < Matth. 28.> meis: in medio ecclesiæ laudabo te. Et in euangelio < Ioan. 20.> ad sanctas & sedulas mulieres. Ite, nunciate fratribus meis: vt eant in Galilæam. Rursum adferuentem 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 cum ritu qui duodecimo capite Exodi obseruandus præscribitur. 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. 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, < Mat. 26: 1> Marcus, & Lucas, in dominicæ passionis enarratione plenè descripserunt. 5 In quinto versu. 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 So Christ brought the delay of his dwelling among us to a wondrous close in this order: because he brought to an end and completed the time of his conversation in the world by the marvelous ordering of lofty things and by providence, namely the institution of the new sacrament and of the new testament, and by the passion of death for the redemption of the whole world. 3 In the third verse. Reclining with his brethren. He here calls the disciples of Christ brethren. For by that name, in a remarkable showing of sincere love and esteem, Christ calls them in the psalm, when he says to the Father: I will declare your name to my brethren in the midst of the church I will praise you. And in the Gospel to the holy and devoted women: Go, tell my brethren, that they may go into Galilee. Likewise to Magdalene, burning with divine love: But go to my brethren and tell them. In the same verse it is likewise said that Christ fully observed the old and Mosaic law in legal foods: namely the eating of the Paschal lamb with unleavened bread and bitter herbs, according to the rite prescribed to be observed in the twelfth chapter of Exodus. For he did not come to destroy the law, but to fulfill it, and he intended the end of the old law at the beginning of the new, so that it might be made clear that these things ought to give way to it. 4 In the fourth verse. The Word made flesh, true bread. Since the meaning of this passage at first sight seems somewhat obscure, it must be explained briefly thus. The Word made flesh: the Son of God made man, as the evangelist says. The Word was made flesh. He, however, makes the true bread into flesh: because what before the blessing was true bread, he turns 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 may the wine become the blood of Christ, also by the word: because by the utterance of the words relating to the signification of this transmutation, namely, This is the cup, my blood, together with the rest, he turns the wine of the cup into his precious blood, as the three evangelists Matthew, Mark, and Luke, in their account of the Lord’s passion, have fully described. 5 In the fifth verse. And let the old observance yield to the new rite. Old observance: that is, the old ordinance, handed down by God through Moses, containing the immolation of the Paschal lamb and the offerings of manifold sacrifices n quæ

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Hymnorum quæ erant tanquam figura & imago ipsius veri agni pro nobis immolandi. Nouus autem ritus: est nouum testamentum & euangelica sanctio, continens institutionem venius veræ & perfectissimæ hostiæ: quæ in locum multiplicium hostiarum, imperfectarum quidem & vmbratilium successit. Sicut igitur adueniente die: nox propellitur, & nouitate inducta: vetustas abijcitur, denique sicut illucente veritate atque exemplari: relinquenda est vmbra, figura & imago, ita coruscante nouæ legis gratia: non amplius locum habere debent veteris legis cærimoniæ, sed pro agno illo figurali: nunc celebranda est & frequentanda sacrosancta eucharistia, & pro panibus azimis antiquæ constitutionis: nunc sumendus est panis vitæ, nouo ritu à deo institutus. Ideo Eodem Sacramentor alius hymnus: 1 Acris solenniis iuncta sint gaudia: Et ex præcordiis sonent præconia. 2 Noctis recolitur cæna nouissima Qua Christus creditur agnum et aymæ Dedisse fratribus, juxta legitima Priscis indulta patribus. 3 Post agnum typicum expletis epulis: Corpus dominicum datum discipulis (Sic totum omnibus, quod totum singulis) Eius fatemur manibus. 4 Dedit fragilibus: corporis ferculum Dedit et tristibus: sanguinis poculum. Dicens: accipite quod trado uasculum. Omnes ex eo bibite: 5 Sic sacrificium istud instituit: Cuius officium committi uoluit. Solis presbyteris, quibus sic congruit:

Transcription: Translated (English)

Hymns which were as a figure and image of the true Lamb himself, to be sacrificed for us. But the new rite is the new testament and evangelical ordinance, containing the institution of the coming of the true and most perfect victim, which has succeeded in place of the many victims, imperfect indeed and shadowy. Just as therefore, with the coming of day, night is driven away, and when newness is introduced, oldness is cast off; and finally, as truth and the exemplar shine forth, shadow, figure, and image must be left behind, so, with the brilliance of the grace of the new law, the ceremonies of the old law ought no longer to have place; but in place of that figurative lamb, the most holy Eucharist is now to be celebrated and frequented, and in place of the unleavened breads of the ancient ordinance, now the bread of life must be received, instituted by God in the new rite. Therefore, the same Sacrament: another hymn: 1 Let solemn joys be joined to lofty rites, And let proclamations sound from the heart. 2 The night’s last supper is recalled, At which Christ is believed to have given the Lamb and bread To his brothers, according to the lawful rites Granted of old to the fathers. 3 After the typical lamb, the meal completed: The Lord’s body was given to the disciples (Thus whole to all, though whole to each), We confess from his hands. 4 He gave to the weak the portion of his body; He gave also to the sorrowful the cup of his blood. Saying: receive the vessel that I hand over. Drink all of this: 5 Thus he established this sacrifice, The ministry of which he wished to be entrusted To priests alone, to whom it is thus fitting:

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EX PO. 195 Vt sumant, & dent cæteris. 6 Panis angelicus fit panis hominum: Dat panis cælicus figuris terminum. Ores mirabilis: manducat dominum Pauper, seruus, & humilis. 7 Te trina deitas, unaq[ue] poscimus: Sic ut nos uisites, sicut te colimus. Per tuas semitas duc nos quo tendimus Ad lucem quam inhabitas, Amen. Hymnus iste, carminis asclepiadæi choriambici præ se gerit speciem: eius tamen pedes & locos nequaquam ser- vat. Neque enim tria prima eiusdem versus carmina exa- ctè seruât: primo enim loco spondeu, secudo & tertio cho- riambum, & quarto pyrrhichium aut iambum: vt asclepi- dæum carmen exposcit. Neque quartum carmè quod gly- conium esse deberet: primo habet loco spondeum, secun- do choriambum, & tertio pyrrhichium: vel iambum: vt ta- le carmen postulat. Sed non habita ratione quantitatis syl- labarum: solus earum numerus ad vnguem seruatus est, conformiter ad numerum syllabarum: in supradictis car- minibus necessarium. Continet enim vnumquodque triu- primorum carminum eiusdem versus, duodecim syllabas: sicut & carmen asclepiadæum, & quartum carmen cuius- que versus ex septem coalescit syllabis sicut etiam carmè gliconium. Videtur præterea hic studiosè potius obserua- ta rythmica quædam consonantia in ipsorum carminuum fine. Nam tria prima eiusdem verbis carmina duas postre- mas syllabas habent similiter desinentes: conferendo pe- nultimam syllabam vnius carminis ad penultimam alio- rum, & vltimam ad vltimam. Quartum verò carmen non habet ad aliquid aliud huiusmodi consonantiæ responsu[m]. Author eius: sanctus Thomas Aquinas. Commemoratur in eo, institutio sanctissimi sacramenti eucharistiæ: ad tribu evangelistis, & beato Paulo in prima ad Corinthios epi- stola, plenius explicata. Deinde altissimi illius mysterij co[m] unionis sanctæ (quod omni laude superius est) excellen- ta: claris extollitur præconiis. n ij

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EX PO. 195 So that they may take, and give to others. 6 The bread of angels becomes the bread of men: Heavenly bread puts an end to figures. O wondrous thing: the poor, the servant, and the humble Eat the Lord. 7 We ask of you, Triune Deity, and One: So may you visit us, as we worship you. Lead us by your ways to where we are tending, To the light in which you dwell. Amen. This hymn seems to bear the appearance of an Asclepiadean choriambic poem; however, it by no means preserves its feet and places. For it does not exactly keep the first three lines of the same verse: in the first place a spondee, in the second and third a choriamb, and in the fourth a pyrrhic or an iamb, as the Asclepiadean poem requires. Nor does the fourth line, which ought to be glyconic: in the first place it has a spondee, in the second a choriamb, and in the third a pyrrhic, or an iamb, as such a poem demands. But without regard to the quantity of the syllables, only the number of them has been most exactly preserved, in accordance with the number of syllables necessary in the aforesaid lines. For each of the first three lines of the same verse contains twelve syllables, just as the Asclepiadean line does, and the fourth line of each verse consists of seven syllables, just as the Glyconic line does. It appears, moreover, that here a certain rhythmic harmony has been carefully observed, especially at the end of the lines themselves. For the first three lines of the same verse have the last two syllables ending alike, by comparing the penultimate syllable of one line with the penultimate of the others, and the last with the last. But the fourth line has no counterpart in any other such consonance. Its author: Saint Thomas Aquinas. It commemorates in it the institution of the most holy sacrament of the Eucharist, more fully explained by the four Evangelists and by the blessed Paul in the first Epistle to the Corinthians. Then the excellence of that most high mystery of communion, which is above all praise, is extolled with clear praises. n ij

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196 HYMNORVM I [Circled] ANNOTATIONES. In primo versu. Sacris solennijs iuncta sint gaudia, Apud probatos & receptos authores linguæ latinæ, solennis tertia dutaxat est inflexionis: & in datiuo & ablatiuo plurali facit secudum rectam regulam solennibus. At verò apud vsum ecclesiasticu[m] inoleuit & frequens est nomen, solennia, orum: in plurali numero: neutro genere & secunda declinatione: à quo deducitur datiuus & ablatiuus pluralis, solenijs. Verutam extra orationu[m] ecclesiasticaru[m] locutione[m]: no[m] suaderé hoc no[m] mine vtendum. Debet aut id nomen in secunda syllaba no[m] per, m, scribi: vt faciunt plerique, sed per n, quoniam à verbo solet & annus coponitur: & id dicitur, quod celebrari quotannis est consuetum. Annus autem duplo n scribitur: quare & solennis suum compositum: & solennitas, ac reliqua inde profecta. 2 [circled] In secudo versu. Luxta legitima priscis indulta patribus. Legitima hic dicutur traditiones ipsius legis Mosaicæ: potissimu[m] in ijs quæ ad cærimonias & ritus sacrificiorum pertinebant (de quibus sæpe dicit <Leui.23.> Leuiticus. Legitimum sempiternum erit vobis: in cunctis generationibus & habitationibus vestris) & quæ vulgo legalia dici consueuerunt. Illa autem legitima de manducâdo agno paschali cum panibus azimis à deo instituta, de quibus hic habetur sermo: indulta erant, id est, tradita priscis patribus, vtpote Moysi, Aaron, & filijs Israel cum in Aegypto adhuc consisterent: vt duodecimum Exodi cap. diffusè refert. Cæterum indulgere cum actiuum est verbum: significat dare siue tradere, & datiuum cum accusatiuo requirit, vt apud Iuvenalem. Principio indulsit communis conditor illis, tantum animam: nobis animum quoque. Inde formatur participium indultus, id est, datus vel traditus. 3 [circled] In tertio versu. Post agnum typicum expletis epulis. Agnum typicum vocat agnum illum paschalem: quem secundum Mosaicæ legis ritum cum discipulis manducauit dominus, antequam sacramentum sui sanctissimi corporis institueret. Qui dictus est typicus, id est figuralis (typos enim siue typus: figuram & imaginem præstantioris formæ significat) aut figuratiuus: quoniam is agnus figura erat & repræsentatio ipsius veri agni: pro toti mu[n]di salute in ara crucis immolandi. Et quæ tanquam in imagine circa agnum illum fieri iussa sunt: in Christo tanqua[m] veri

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196 HYMNS I [circled] NOTES. In the first verse. “With sacred solemnities let joys be joined.” Among approved and accepted authors of the Latin language, solennis is only the third declension; and in the dative and ablative plural it follows the regular rule, solemnibus. But in ecclesiastical usage the noun solennia, -orum has become established and is common: in the plural number, neuter gender, and second declension; from which the dative and ablative plural, solennijs, is derived. Yet outside ecclesiastical discourse I would not advise using this noun. Nor should it be written in the second syllable with m, as most do, but with n, since it is compounded from the verb solet and annus; and it means that which is customary to be celebrated every year. But annus is written with double n; therefore also its compound solennis, and solennitas, and the rest derived from it. 2 [circled] In the second verse. “According to the lawful things granted to the ancient fathers.” Lawful things here are called the traditions of the Mosaic law itself, especially those concerning the ceremonies and rites of sacrifices (of which Leviticus often says: “The statute shall be everlasting for you: in all your generations and dwellings”), and those which were commonly called legal observances. Those lawful ordinances about eating the Paschal lamb with unleavened bread, instituted by God, of which this passage speaks, were granted—that is, handed down—to the ancient fathers, namely to Moses, Aaron, and the sons of Israel while they were still in Egypt, as Exodus chapter 12 relates at length. Moreover, when indulgere is an active verb, it means to give or hand over, and it requires a dative with an accusative, as in Juvenal: “At first the common creator granted them only a soul; to us he granted spirit as well.” From this is formed the participle indultus, that is, given or handed down. 3 [circled] In the third verse. “After the typological lamb, the meal completed.” He calls the typological lamb that Paschal lamb which, according to the rite of the Mosaic law, the Lord ate with the disciples before instituting the sacrament of his most holy body. It is called typicus, that is, figurative (for typos, or typus, signifies a figure and image of a more excellent form), or figurative, because that lamb was a figure and representation of the true Lamb himself, to be sacrificed for the salvation of the whole world on the altar of the cross. And what was ordered to be done around that lamb, as though in an image, in Christ as the true...

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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 & quotidie 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 astantibus: 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 & inualidi animo contra terrores & pericula. Nam paulo pòst relictio 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 æuo. Nunc tamen ita in vsu receptum est id nomen: vt sacerdotes significet & eos qui sacri altaris gerunt ministerium, conficiendiq[ue]; eucharistia 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 digne exequendum (quantum homini fas est) id altissimum munus altaris atque ministerium. 6 In sexto versu. Panis angelicus sit panis hominum. Panis n iii

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EXO. 197 are seen perfectly consummated and completed in truth. In the same verse it is also said that the Lord’s body was given to the disciples, thus the whole to all, and the whole to each, since each one of the twelve disciples received the whole and entire body of Christ, yet all received the very same body of Christ. For there was, and is, only one body of Christ: which was then received by all the disciples, just as each day those receiving holy communion take the whole most sacred body of Christ: yet all receive one and the same body, whole and perfect. Just as some voice uttered before many who are standing by: each of them certainly hears it fully and completely, yet by all it is perceived as the very same thing. 4 In the fourth verse: “He gave the frail the vessel of his body.” To his frail disciples: who alone were then present when this first sacred mystery was instituted. But they were frail, weak, and feeble in spirit against terrors and dangers. For a little later, when the Lord was abandoned and taken by the Jews, they all fled. And Peter denied him three times. They were also sad because of the impending evil and grave danger that they had heard would come upon the Lord. But because “I have said these things to you” (or the Lord said to them), “sorrow has filled your heart.” And after the prayer in the garden, Christ found his disciples sleeping, as the evangelist says, “because of sorrow.” 5 In the fifth verse: “For priests alone, to whom this is fitting.” Presbyter among the ancients was not a name of office or ecclesiastical ministry, but of age: in Greek meaning the same as elder and one advanced in years. Now however that name has become customary in use, so that it signifies priests and those who hold the ministry of the sacred altar, and have the office of consecrating the sacrament of the Eucharist. In this sense it is also sometimes used in Holy Scripture: as when Paul writes to Titus that he should appoint presbyters throughout the cities. And rightly by the same name, presbyter, both are marked: both advanced age and priesthood, because priests ought already to be mature in age and advanced in years, so that in virtue they may be more fully perfected for the worthy discharge, as far as is permitted to man, of that most exalted office of the altar and ministry. 6 In the sixth verse: “The angelic bread be the bread of men.” Bread

Transcription: ATR-1

Hymnorum Panis iste vitæ dicitur panis angelorum, quòd spiritus angelici in regno cælorum dulci ipsius diuinitatis & humanitatis Christi contemplatione iugiter reficiuntur & satiantur. Idcirco de manna (quod erat huius panis supercælestis symbolum) dictum est in psalmo. Panem angelorum manducauit homo. Dicitur & panis cælicus: quia de cælo si deitas Christi attenditur) descendit, quemadmodum desipso dicit Christus in euangelio. Panis enim verus est qui de cælo descendit, & dat vitam mundo. Et de manna Israelitico, huius sacramenti symbolo dicit psalmus. Panem cæli dedit eis manducare. Et alio loco. Pane cæli saturauit eos. Ideo Eodem Sacramento: alius hymnus. 1 Erbum supernum prodiens: Nec patris linqués dexteram. Ad opus suum exiens: Venit ad uitæ uesperam. 2 In mortem à discipulo Suis tradendus æmulis: Prius in uitæ ferculo Se tradidit discipulis. 3 Quibus sub bina specie Carnem deditæ sanguine: Vt duplicis substantiæ Totum cibaret hominem. 4 Se nascens dedit socium: Conuescens in edulium. Se moriens in precium: Se regnans dat in præmium. 5 O salutaris hostia: Quæ cæli pandis ostium. Bella premunt hostilia: Darobur, fer auxilium. 6 Vnitrinoq[ue] domino Sit sempiterna gloria: Qui uitam sine termino Nobis donet in patria. Amen. Carminis iambici dimetri forma in hoc hymno observata videtur: ob certum cuiusque carminis eius syllabarum numerum qui in tali metro etiam requiritur. Eius tamen pedes & norma non omniaque hic seruatur: quòd passim pyrrhichius in anterioribus locis & trochæus recipiatur, necnon & spondeus in secunda sede, quod non admitit huiusce carminis regula. Verùm videtur potius author huius odæ, rythmicæ prosæ quàm carminis contexendi hic fuisse studiosus, quandoquidem in vnoquoque versu pri-

Transcription: Translated (English)

Hymns This bread of life is called the bread of angels, because the angelic spirits in the kingdom of heaven are continually refreshed and satisfied by the sweet contemplation of the divinity and humanity of Christ. Therefore it was said of the manna, which was the symbol of this heavenly bread, in the psalm: “Man ate the bread of angels.” It is also called heavenly bread, because it came down from heaven, if the divinity of Christ is considered, as Christ himself says in the Gospel: “For the true bread is he who came down from heaven and gives life to the world.” And of the Israelite manna, the symbol of this sacrament, the psalm says: “He gave them bread from heaven to eat.” And in another place: “He satisfied them with the bread of heaven.” Therefore, in the same sacrament: another hymn. 1 The Word, coming forth from on high, did not leave the right hand of the Father. Going forth to his work, he came to the evening of life. 2 Into death, by his disciple, to be handed over to his enemies: first, in the feast of life, he gave himself to his disciples. 3 To whom, under a twofold form, he gave flesh and blood: so that he might feed the whole man with a double substance. 4 In being born he gave himself as companion; in eating he gave himself as food. In dying he gave himself as ransom; in reigning he gives himself as reward. 5 O saving Victim, who openest the gate of heaven, hostile wars press hard: give strength, bring help. 6 To the one and triune Lord be everlasting glory, who may grant us life without end in our homeland. Amen. It seems that the form of iambic dimeter is observed in this hymn: because of the certain number of syllables in each line, which is also required in such a meter. Yet its feet and rule are not all kept here: for a pyrrhic is admitted in some earlier places, and also a trochee, as well as a spondee in the second position, which the rule of this type of verse does not allow. Truly, it seems rather that the author of this ode was more intent on rhythmic prose than on composing poetry, since in each verse

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EX PO. 199 primum & tertium carmen similem habent duaru[m] postremarum syllabarum exitum atque desinetiam: similiter secundum & quartum eiusdem versus carmen, conferendo penultimam vnius carminis syllabam ad penultimam alterius in sono terminali: & vltimam ad vltimam. Author eius: sanctus Thomas Aquinas. Describitur in eo huius dignissimi sacramenti prima institutio à Christo facta: & quanta eius humanitas atque suauitas in illo nobis declaretur. Demùm pia sit ad ipsum sacramentum invocatio. 1 CANNOTATIONES. In primò versu. Verbum supernum prodiens. Verbum dei tunc prodiisse dicitur, seq[ue] palam conspiciendum exhibuisse: quando humana indutum forma in terris visum est, & cum hominibus conuersatum. Nec tamen tunc patris liquit dexteram: quia semper mansit & manet secudum diuinitatem intimum patri. Nempe post incarnationem eius dictum est de ipso. Vni- genitus qui est in sinu patris: ipse enarrauit. Ipso quoque Philippo petenti patrem sibi ostendi respondit. Nescis < Ioan. 1.> quia ego in patre: & pater in me est? Cæterùm idem deiverbum exiuit ad opus suum: quando secundum patris beneplacitum legem euangelicam annunciauit mundo, & humani generis salutem operatus est in medio terræ. Vnde ipse ad patrem expleta nouissima coena orationem dirigens: ait. Ego re clarificaui super terram: opus consumma ui quod dedisti mihi vt faciam. Denique venit ipse ad vitet[ur] vesperam, finemque & extremitatem: quando propinquam erat hora ab ipso præordinata, qua seipsum traderet in mortem pro nostra redemptione. < Ioan. 14.> 3 C Intertio versu. Vt duplicis substantiæ. Hic vna reddit causa, ob quam Christus hoc communionis sanctorum sacramentum sub duplici specie instituit: panis scilicet & vini, vt scilicet totum hominem resiceret & saginaret: qui ex duplici componitur substantia, vtpote corpore & anima. Caro enim siue panis, ad cibandum (vt ita dixerim) corpus pertinet: quòd panis & caro naturale sit eius nutrimentum. Vinum verò & sanguis, ad animæ spe stat alimentum: quòd sedes animæ secundum physicos in sanguine sit, & vt sacra testatur scriptura: anima carnis in sanguine est. Sunt & nonnullæ aliæ rationes, quæ ad dem n iiiij

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EX PO. 199 The first and third verses have a similar ending in their last two syllables, and likewise the second and fourth verse of the same stanza, by comparing the penultimate syllable of one verse with the penultimate of another in the final sound, and the last with the last. Its author: Saint Thomas Aquinas. In this is described the first institution of this most worthy sacrament, made by Christ, and how greatly his humanity and gentleness are declared to us in it. Finally, let there be a devout invocation to the sacrament itself. 1 NOTES. In the first verse. Verbum supernum prodiens. The Word of God is said then to have gone forth, and to have clearly shown itself to be seen, when, clothed in human form, it was seen on earth and lived with men. Yet even then it did not leave the right hand of the Father, because it always remained and remains, according to divinity, close to the Father. Indeed, after the incarnation it was said of him: The Only-begotten who is in the bosom of the Father, he has declared him. To Philip also, asking that the Father be shown to him, he replied: Do you not know <John 1> that I am in the Father, and the Father in me? Moreover, this same Word of God went forth to his work when, according to the good pleasure of the Father, he proclaimed the evangelical law to the world and accomplished the salvation of the human race in the midst of the earth. Whence, after the Last Supper was completed, directing prayer to the Father, he said: I have glorified you on earth; I have finished the work which you gave me to do. Finally, he came at eventide, and to the end and extremity, when the hour appointed by him was near, in which he would hand himself over to death for our redemption. <John 14> 3 C. In the third verse. Vt duplicis substantiæ. Here one reason is given why Christ instituted this sacrament of the communion of saints under a double species, namely of bread and wine, namely so that he might refresh and nourish the whole human being, who is composed of a double substance, namely body and soul. For flesh, or bread, belongs to the feeding of the body (so to speak), because bread and flesh are its natural nourishment. Wine, however, and blood, pertain to the nourishment of the soul, because the seat of the soul, according to the philosophers, is in the blood, and as sacred Scripture bears witness: the soul of the flesh is in the blood. There are also certain other reasons, which lead to the n iiii

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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 mulius granis critici 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. Hierusalê. Viuis ex lapidibus: Dicta pacis visio. Et angelis coronata Quæ construitur i Vt sponsata comite. cælis 2 Noua venies è cælo: Nup-

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Hymnorum <Levit. 17> The purpose is usually assigned. Then, so that it may be indicated that this sacrament is a complete and consummate food for the soul: just as bread and wine, which hold the first place as food and drink, are perfect nourishment for 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 poured out for us in His body. Then, finally, so that those material signs may more plainly indicate to us the likeness of the mystical body, in which many members cleave together in charity under one head, Christ, just as bread is made from many grains, and wine flows from many grapes and clusters of the vine. 5 In the fifth verse. Hostile wars press hard. Above all, spiritual wars and those against the enemies of the soul, who daily harass us. For, as the Church sings, the world, the flesh, and the demons stir up diverse battles. < Psal. 23> Against these, the chief defense and protection is the most holy Eucharist, in which is truly contained the Lord strong and mighty, the Lord, the Lord mighty in battle, the Lord of hosts and King of glory. Moreover, since bodily wars also afflict us and hostile ranks rise against us, it is most pious and religious to flee in supplication to seek the help and aid of this most holy sacrament through this prayer. When, with much devotion and diligence, we observed this in former years being openly kept, when enemies rose up from every side conspired against the flourishing kingdom of France and were striving to crush it with hostile arms, a laudable practice was established in order to repress their wicked attempts: that at the elevation of the most holy body and blood of Christ in the sacrifice of the altar itself, throughout all the 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 a peaceful peace and tranquility soon afterward obtained in all the borders of the kingdom, which must in the first place be attributed to God. IN THE DEDICATION OF THE CHURCH. The City of the Blessed Jerusalem. Living stones: Called the vision of peace. And crowned with angels, Which is being built in the heavens as a bride betrothed with her companion. New comest thou from heaven: Nup-

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EXPO. 201 Nuptiali thalamo Præparata, ut sponsata Copuletur domino. Plateæ & muri eius: Ex auro purissimo. 3 Portæ nitet margaritis: Adytis patentibus. Et virtute 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 fundametu[m]: Lapis Christus missus est. Qui compage parietum In utroque nectitur. Quæ 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 promercatur 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[m] 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

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EXPO. 201 Prepared for the bridal chamber, that the betrothed one may be joined to the Lord. Its streets and walls: of purest gold. 3 Its gates shine with pearls: with open sanctuaries. And by the virtue of merits is led in there: Everyone who, for Christ’s name, is oppressed in this world: 4 By strainings, pressures the stones are polished, and fitted to their places by the hand of the craftsman. They are arranged to remain for sacred buildings. 5 The cornerstone of the foundation: Christ the Stone has been sent. By the joining of the walls he is bound in both. Which holy Sion has received: in which, believing, it remains. 6 That city wholly sacred to God: and chosen. Filled with melodies, and praise and with the sound of jubilation: it proclaims the triune God, the only one, with favor. 7 O highest God, in this temple I have come, having been implored: and to thy gracious goodness receive the vows of prayers. Pour out here a bountiful blessing continually. 8 Here it earns for all to acquire what is sought and to possess what is attained with the saints forever. To enter paradise, having been transferred into rest. Amen. This hymn proceeds in trochaic Alemannic and erupidian verse alternately; nevertheless it does not observe its law and rule exactly. For now a spondee is placed in the place of the trochee: now a pyrrhic, now an iamb; and the exact number of syllables of each line is here carefully preserved: thus the modulation of this hymn is made very similar to the aforesaid kind of verse. But in it is described the heavenly city of Jerusalem, triumphing in the heavenly kingdom and adorned with marvelous beauty, and splendidly built with a spiritual structure. Of this, in earthly form and figure, is the Church militant under Christ, and the congregation of the faithful, piously and religiously serving God. But when in the material temple consecrated to the divine name, especially on the very day of dedication each year,

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HYMNORVM simu coueniat ad veneratione diuinæ maiestatis, suppliciter petit sua oratione exaudiri à deo, & sua vitæcelsq; suscipi. I II ANNOTATIONES. In primo versu. Vrbs beata Hierusalem. Quoniam vrbs illa Iudææ, 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. < Galat. 4> Illa aute quæ sursum est Hierusalem, libera est: quæ est mater nostra. Et in psalmo. Stantes erant pedes nostri in atriis tuis Hierusalem. Hierulale, quæ ædificatur vt ciuitas. Et vtrique harum acceptionum aptè congruit ipsa nominis prædicti interpretatio. Hierusalem enim dicitur: quasi visio pacis. < Psal. 121> In militante autem ecclesia visio est per fidem, pacis internæ ad deum, ad seipsum, & ad proximu[m]. 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. < Psal. 118> Hoc itaque loco sumitur Hierusalem: pro ecclesia triumphante, quæ costrui dicitur in celis ex viuis lapidibus, sanctis scilicet animabus & spiritibus beatis, de quibus ait Petrus. < 1. Petri 2> Et ipsi tanquam lapides viui superædificamini domos spirituales in sacerdotium sanctu[m]. Et ipsa coronata ægelis: adornata s. numerosa angelicoru[m] spirituu[m] multitudine. sicut sposa est exornata comite, viróq; suo, conubialis foederis socio ac cosorte. 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 Hierulale nouam descendentem de cælo, à deo paratam, sicut sponsam ornatu[m] viro suo. Et audiui vocem magnam de throno dicentem. 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 & oste[m] 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 precioso ornata. Et pla-

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HYMN also fitly, in veneration of the divine majesty, he humbly asks in his prayer to be heard by God, and to be taken up to the heights of life. I II ANNOTATIONS. On the first verse. “Blessed city, Jerusalem.” Since that city of Judaea, 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. <Galat. 4> “But Jerusalem which is above is free: which is our mother.” And in the Psalm: “Our feet were standing in thy courts, O Jerusalem.” “Jerusalem, which is built as a city.” And to both of these meanings the interpretation of the aforesaid name aptly agrees. For Jerusalem is said to mean, as it were, “vision of peace.” <Psal. 121> In the militant Church, however, there is a vision through faith of inward peace toward God, toward oneself, and toward one’s neighbor. For, as the prophet says in the Psalm to God: “Much peace have they that love thy law, and there is no stumbling-block to them.” But in the triumphant Church, vision is through open contemplation of true and everlasting peace, which no storm of wars will cut short or disturb. <Psal. 118> In this place therefore Jerusalem is taken for the triumphant Church, which is said to be built in the heavens out of living stones, that is, out of holy souls and blessed spirits, concerning whom Peter says: <1 Pet. 2> “And you, as living stones, are built up, spiritual houses, unto a holy priesthood.” And it is itself crowned with angels, adorned with a numerous multitude of angelic spirits, as a bride is decked out with her companion and husband, the partner and associate of the marriage covenant. 2 II On the second verse. “Thou comest 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 great voice from the throne, saying: “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 thee the bride, the wife of the Lamb.” And he carried me away in the spirit to a great and high mountain, and showed me the holy city Jerusalem, descending from heaven, having the clarity of God. And shortly after he adds: “And the building 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 were adorned with every precious stone.” And pla-

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EXPO. 203 platea civitatis, aurum mundum, tanquam vitrum per- lucidum 3 In tertio versu. Portæ nitent margaritis. exprimit hic locus & id: quod dicit Ioanes in Apocalypsi. Et duodecim portæ, duodecim margaritæ sunt per singulas, & singulæ portæ erant ex singulis margaritis. Et portæ eius non claudentur per diem, nox enim illi non erit. < Apoc.13> Idcirco hic dicit, adyta illius sanctæ vrbis esse patentia. Est autem adytum i, locus templi penitior atq; secretior, in penetralibus illius constitutus. Verùm quoniam hæc omnia spiritualiter & mysticè, non autem materialiter vt sonant, sunt accipienda, vt per auru[m], ardor charitatis supernorum ciuium, per vitrum: puritas & nudicia eorum, per margaritas, ornatus & preciositas virtutum, idcirco subnectit hic versus, quis illam tam splendidam ciuitate ingredi permittitur, is scilicet, qui pro Christo hic presuris < Matth.5> angitur. Beati enim qui persecutione pariuntur propter iustitiam, quoniam ipsorum est regnum cælorum. Porrò in penultimo huius versus carmine, ferè legunt vniuersi: omnis qui pro Christi nomine, & carme illud reddunt vnius syllabæ superexcremento, prolixius æquo. Octo enim duntaxat syllabarum esse deberet: cum hic no uem contineantur, quare melius ita adaptaretur carmen, omnis qui ob Christi nomen. 4 In quarto versu. Expoliti lapides. More ædificij materialis, exprimitur hic quàm aptissimè ædificatio ciuitatis sanctæ Hierusalem in cælis. Nempe in extruenda domo exciduntur lapides & sculpuntur: tundunturque malleis antequàm aptentur ædificio. Ita animæ sanctæ accommodandæ extractioni spirituali cælestis Hierusalem: hoc in mundo tribulationibus & persecutionibus premuntur atque cõtunduntur, vt expolitæ adornatæq; tâ sancto operi < Act.14> inferantur. Per multas enim tribulationes (vt ait Paulus) oportet nos venire in regnu[m] cælorum. Disponu[n]tur autem lapides illi permansuri sacris ædificiis, quoniam inde nun quam auellentur nec dimouebuntur. Cæterùm in tertio huius versus carmine: legendum est potius, suis coaptantur locis, quàm suisq; aptantur locis, nam particula connexiua, q: nihil ibi habet quod alteri copulet & annextat. 5 In quinto versu. Angulare fudametu. Christo sæpius scripturis dicitur lapis ægularis, vt i psalmo. Lapidé qué < Psal.117> reproba-

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EXPO. 203 the city’s pavement, pure gold, like transparent glass. 3 In the third verse. The gates shine with pearls. This passage expresses that which John says in the Apocalypse. And the twelve gates were twelve pearls, each one in its place, and the gates of it shall not be shut by day, for there shall be no night there. < Apoc. 13> Therefore here it says that the sanctuaries of that holy city are open. Now a sanctuary is the innermost place of the temple, more secret and withdrawn, set in its inner recesses. But since all these things are to be understood spiritually and mystically, and not materially as they sound, namely, as by gold the ardor of charity in the heavenly citizens, by glass their purity and nakedness, by pearls the adornment and preciousness of virtues, therefore this verse adds who is allowed to enter that so splendid a city, namely, he who here is afflicted by sufferings for Christ. < Matth. 5> For blessed are they who suffer persecution for righteousness’ sake, for theirs is the kingdom of heaven. Moreover, in the penultimate line of this verse, almost everyone reads: all who for the name of Christ, and they render that line with an excess of one syllable, making it too long. For it ought to be only eight syllables, since here there are nine; wherefore the line would be better adapted thus: all who for the name of Christ. 4 In the fourth verse. Polished stones. In the manner of a material building, the building of the holy city Jerusalem in heaven is here expressed as aptly as possible. For in the building of a house the stones are cut and carved, and they are struck with hammers before they are fitted to the building. So also holy souls, to be fitted for the spiritual construction of heavenly Jerusalem, in this world are pressed and beaten by tribulations and persecutions, so that, polished and adorned for so holy a work, they may be brought in. < Act. 14> For through many tribulations, as Paul says, we must enter the kingdom of heaven. But those stones are set apart to remain in sacred buildings, since from there they shall never be torn out nor moved away. Moreover, in the third line of this verse, it should rather be read, “they are fitted to their places,” than “they are fitted to their places and so on,” for the connective particle, q:, has nothing there by which it may link and attach itself to another thing. 5 In the fifth verse. The cornerstone. Christ is often called the cornerstone in the Scriptures, as in the psalm. The stone which < Psal. 117> was rejected

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204 HYMNORVM < Psal.117> reprobauerunt ædificantes, hic factus est in caput anguli. < Eph.2> Et apud Paulum ad Ephesios. Superædificati super fundamentum apostolorum & prophetarum: ipso summo anguli lapide Christo Iesu, in quo omnis ædificatio constructa crescit in templum sanctum in domino. Et hic lapis: missus dicitur apud Esaiam, cum ait. Ecce ego mittam in fundamentis Syon lapidem, lapidem probatum, angularem, preciosum, in fundamento fundatum. Nectitur autem lapis ille, compage iuncturaque spirituali in vtroque parietum, quia duos populos gentilem & Iudaicum Christus coniunxit in vnum ecclesiæ catholica ædificiu[m], quæ admodum inquit Paulus. Ipse est pax nostra, qui fecit vtraque vnum. At verò hunc lapidem Syon, sancta ecclesia scilicet catholica suscepit, quia super hanc petram ædificata est & firmiter fundata. Porrò nomine Syo[n]: in sancta scriptura frequenter accipitur ecclesia Christi militas in terris, vt in psalmo. Fudatur exultatione vniuersæ mo[n]es < Eph.2> < Psal.47> < Psal.86> < Esai.7> < Apoc.7> Syon: latera aquilonis, ciuitas regis magnt. Errursum. Diligit dominus portas Syon: super omnia tabernacula Iacob. Et huic acceptioni respondet apte ipsa nominis Syo[n] interpretatio. Syon nanque, specula vel speculatio dicitur. Hic autem deum per fidem speculamur & cognoscimus. Demùm ipsa Syon credens, in Christo permanet stabilis, per oppositum eius quod dicit Esaias. Si non credideritis: non permanebitis. 6 In sexto versu. Omnis illa deo sacra. Totus iste versus, de ecclesia cælesti rectè intelligitur, in qua sublatus in spiritu Ioannes vidit turbam magnam quam dinumerare nemo poterat, & clamabant voce magna dicentes. Salus deo nostro qui sedet super thronu[m], & agno benedictio, & claritas, & sapientia, & gratiarum actio, honor, & virtus, & fortitudo: deo nostro, in secula seculoru[m]. Amen. Secu[n]do autem loco de ecclesia Christi in terris, etiam potest hic versus accipi, quæ ad imitationem cælestis ciuitatis luges deo laudes personat, illique pro modo suo jubilat. Porrò nomen iubilus in quarto præsentis versus carmine, adiectiuum est huius nominis canor, oris: idé signans quod iubilatorius siue exultatorius. Iubilus autem substantiuum: est gaudium illud animi in domino, quod neque omnino exprimi potest, neque omnino supprimi ob

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204 HYMN < Ps. 117 > the builders rejected, this has become the head of the corner. < Eph. 2 > And in Paul to the Ephesians: Built upon the foundation of the apostles and prophets: Christ Jesus himself being the chief corner stone, in whom every building fitly framed together grows into a holy temple in the Lord. And this stone is said to be sent in Isaiah, when he says: Behold, I will lay in the foundations of Zion a stone, a tested stone, a corner stone, precious, laid in the foundation. Now that stone is bound together, by a spiritual joining and fitting together, in both walls, because Christ joined the two peoples, Gentile and Jewish, into one building of the catholic Church, as Paul says very clearly. He himself is our peace, who has made both one. But indeed the holy catholic Church received this stone of Zion, because she was built upon this rock and firmly founded. Moreover, by the name Zion, in holy Scripture, the Church of Christ militant on earth is often meant, as in the psalm: < Eph. 2 > < Ps. 47 > < Ps. 86 > < Isa. 7 > < Apoc. 7 > Zion: the sides of the north, the city of the great king. Again: The Lord loves the gates of Zion more than all the dwellings of Jacob. And to this understanding the very interpretation of the name Zion aptly corresponds. For Zion means a watchtower or watching. But here we behold and know God through faith. Finally, Zion herself, believing, remains steadfast in Christ, in contrast to what Isaiah says: If you do not believe, you shall not remain steadfast. 6 In the sixth verse. All that holy to God. The whole of this verse is rightly understood of the heavenly Church, in which John, taken up in the spirit, saw a great multitude which no one could number, and they cried out with a loud voice, saying: Salvation to our God who sits upon the throne, and to the Lamb be blessing, and glory, and wisdom, and thanksgiving, honor, and power, and strength: to our God, forever and ever. Amen. In the second place, however, this verse may also be taken of the Church of Christ on earth, which, in imitation of the heavenly city, sings praises to God with groans and, according to its measure, breaks forth into jubilation. Moreover, the name jubilation, in the fourth word of the present verse, is an adjective of this noun canor, oris, signifying the same as jubiliatory or exultant. But jubilation as a noun is that joy of the soul in the Lord, which can neither be fully expressed nor fully suppressed in

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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 expâdat, & supplicum in eo vota precésque libenter suscipiat. Quemadmodum in tertio libro regum, rex Salomon in dedicatione templi magnificè 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

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EXPO. 20 on account of its indescribable abundance. And both of the aforesaid names derive from the verb iubilare . Moreover, it is better to read in the third line of this verse: full of melodies and praise , rather than in praise , so that those three consecutive ablatives are joined to the adjective full ; for if the preposition in is placed in that position, then the sense and the manner of speaking do not fit so well. For it is neither elegant nor appropriate to say that someone proclaims God in praise ; but rather, omitting the preposition, to proclaim with praise . 7 In 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 Christ’s Church, both on earth and in heaven, rightly, after each mystical Church has been celebrated with worthy praises, there is now, in the third place, discourse about the temple of God, which is the house of prayer here; and thus supplicatory prayer is offered to God at its dedication and at the annual celebration of the dedication, that it may await the presence of His majesty and the favor of His kindness, and gladly receive the vows and prayers of those who supplicate in it. As in the Third Book of Kings, King Solomon at the dedication of the temple, magnificently, with both knees bowed to the ground and his hands raised to heaven, poured forth a devout prayer, saying: “Look upon the prayer of your servant and upon his petitions, O Lord my God. Hear the hymn and the prayer which your servant prays before you today, that your eyes may be open over this house night and day, over the house of which you said, ‘My name shall be there,’ so that you may hear the prayer which your servant prays in this place to you; that you may hear the supplication of your servant and your people Israel, whatever they shall have prayed in this place; and you shall hear in the place of your habitation in heaven, and when you have heard, you shall be merciful.” And the rest, which he then continues at length with great devotion and sincerity of mind. IN THE DEDICATION OF THE CHURCH: another hymn. O Christ, kind ruler of all things: begotten from the mouth of the eternal Father. Look kindly upon the vows of the supplicant, as well as the hymn. Look

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EXPO. 307 Sint dies læti, placidæq[ue] noctes Nullas ex nobis percunte mundo Sentiat ignes. II Hæc dies in qua tibi consecratam Conspicis aulam: tribuat perenne Gaudium nobis, uigeatq[ue] longo Temporis usu. II Gloria summum resonet parentem Gloria natum, pariterq[ue] sanctum Spiritum: dulci modulemur hymno Omne per æum. Amen. Carminis sapphici & adonij modulatione præsert hic hymnus: eius tamen legem no[n] omniquaque seruat. Nam in secunda sede loco spondei recipit plærunque iambum: & in quarta pro trochæo sæpius habet pyrrhichium, contra huiusce carminis regulam. Comendatur in ipso annua templi dedicatio in dei honorem celebranda, ipsiusq[ue] domus dei siue ecclesiæ enarrantur laudes non modicas quòd in ipsa recipiuntur ecclesiastica sacramenta in medella peccatorum, quòdque supra firmam petram fundata nullo concuti possit aduersarum potestatum turbine. Demùm ad deum oratio dirigitur, vt hæc dies vnica dedicationis annuæ: tandem nobis commutetur in diem perpetuæ iugisque lætitiæ in regno cælesti. I ANNOTATIONS. In primo versu. Patris æterni genitus ab ore. Sumpta est hæc sententia ex eo Ecclesiastici loco, in quo diuina sapientia dicit de seipsa. Ego <Eccl. 24> ex ore altissimi prodiui: primogenita ante omnem creaturâ. Sanè ipsa diuina sapientia, dei filius est & verbu[m] patris coæternum, quod ex ore, id est virtute patris generatiua prodiisse se co[n]testatur, sicut verbu[m] sensibile formatur ab ore corporali. Alio aute[m] loco: ipsum patris verbu[m] ex corde ipsius emanasse dicitur, vt cum in psalmo dicit pater æternus. Eructauit cor meum verbum bonum, vbi nomine cordis intelligitur mens paterna, & intima substantia patris: <Psal. 44> ex qua originé sumpsit verbu[m] illi coæternum & semper ipsi immanens, neque vnquam ab eo digressibile, perindo

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EXPO. 307 May there be joyful days, and peaceful nights, That no fires from us, when the world perishes, May it feel. II This is the day on which you behold the hall consecrated to you: may it grant us lasting joy, and may it flourish through the long use of time. II May glory resound to the supreme Father, glory to the Son, and likewise to the Holy Spirit: let us sing in sweet hymn throughout all ages. Amen. This hymn is especially marked by the modulation of Sapphic and Adonic verse; yet it does not in every respect keep its law. For in the second seat, in place of a spondee, it commonly admits an iamb; and in the fourth, in place of a trochee, it more often has a pyrrhic, contrary to the rule of this kind of verse. It is commended that the annual dedication of the temple be celebrated here in honor of God, and the praises of the house of God, that is, of the church, are not a little set forth, because in it the ecclesiastical sacraments are received for the healing of sins, and because, founded upon a firm rock, it cannot be shaken by any whirlwind of hostile powers. Finally, prayer is directed to God, that this single day of the annual dedication may at last be changed for us into a day of everlasting and unending joy in the heavenly kingdom. I ANNOTATIONS. In the first verse. Born from the mouth of the eternal Father. This statement is taken from that place in Ecclesiasticus in which divine wisdom says of itself: I came forth from the mouth of the Most High: the firstborn before every creature. Truly that divine wisdom is the Son of God and the coeternal Word of the Father, who declares that he came forth from the mouth, that is, from the generative power of the Father, just as a spoken word is formed from the bodily mouth. In another place, the very Word of the Father is said to have flowed from his heart, as when the eternal Father says in the psalm: My heart has uttered a good word, where by the name of heart is understood the paternal mind and the inward substance of the Father: from whose origin the Word coeternal with him took his beginning and ever remains in him, nor is ever able to depart from him,

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Hymnorum perinde atque mens humana suam gignit notionem illi semper intimam: & verbum suum internum. Itaque cum ex ore patris prodiisse Christus dicitur, æterna filij genera- ratio prorsus ineffabilis & in eloquibilis, nobis quoquo insinuatur, manuductione verbi humani prolati & sensibilis. Cum vero idem ex corde patris ortum habuisse refertur: eadem natuitas filij dei nobis innuitur per analogiam & quandam proportionem ad verbum hominis intellectuale, menti immanens ac internum. 3 In tertio versu. In qua populus sacratum. Ostenditur hic singularis excellentia domus dei, quòd in ea populus fidelis ecclesiastica suscipit sacramenta: in antidotum peccatoru[m] nostrorum à deo instituta, vt sacratissimu[m] Christi corpus & sanguine: in salutiferum animæ cibum & potum. Lauacrum regenerationis & sanctum baptismi sacramentum, quo renascuntur homines deo ex aqua & spiritu sancto, crismateq[ue]; sacro simul inunguntur: vt vnectionem spiritualem gratiæ suscipere in anima insinuentur, de quo baptismali lauacro: sit menio in quarto præsentis hymni versu. Suscipit etiam in templo sancto populus fidelis sacramentum reconciliationis & poenitentiæ: in remissionem & abolitionem peccatoru[m] suoru[m]. Et hoc remedio affertur salus iis, qui animo ægrotant, grauique laborant morbo vitiorum, præstatur & medicina defessis sub onere duroque pondere peccatorum: qui lassati sunt in via iniquitatis, & ambulaverunt vias difficiles. Deniq[ue] lumen diuinæ gratiæ insunditur eorum cordibus, quos propria excæcauit malitia, & reddidit orbatos internis oculis, quemadmodum quintus dicit versus: id sacramentum poenitentiæ satis significans. De aliis verò sacramentis hic non expressis simile fertur iudicium: scilicet confirmationis, ordinis & matrimonij, nam ex instituto ecclesiastico illa etiam suscipiutur in sancto dei templo, & per tria supradicta in litera expressa, facile intelliguntur. Porro veternus apud probatos authores ferè seper substantium est nomen, diciturque morbus ex nimio ocio perpetuum somnum inducens, quem Græci lethargum nominant. Et quoniam hic morbus pigros homines reddit & ad negocia inutiles, sicut & senectus, ideo veternus interdum pro pigritia sumitur. Virgilius in Georgicis. Neo

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Hymns, just as the human mind gives birth to its own notion, always most inwardly linked to it: and to its internal word. Thus when Christ is said to have gone forth from the mouth of the Father, the eternal generation of the Son, altogether ineffable and inexpressible, is also suggested to us by the guidance of human speech as uttered and perceptible. But when the same is said to have sprung from the heart of the Father, the nativity of the Son of God is likewise intimated to us by analogy and by a certain proportion to the intellectual word of man, immanent in the mind and internal. 3 In the third verse. In which the people is sanctified. Here is shown the singular excellence of the house of God, in that in it the faithful people receive the ecclesiastical sacraments: instituted by God as an antidote for our sins, namely the most sacred body and blood of Christ: as food and drink for the salvation of the soul. The washing of regeneration and the holy sacrament of baptism, by which men are born again to God out of water and the Holy Spirit, and are at the same time anointed with sacred chrism: so that they may be indicated as receiving a spiritual anointing of grace in the soul; concerning which baptismal washing, mention is made in the fourth verse of the present hymn. In the holy temple the faithful people also receive the sacrament of reconciliation and penance: for the remission and blotting out of their sins. And by this remedy salvation is brought to those who are sick in spirit and labor under the grievous disease of vices; medicine is also provided for those wearied beneath the heavy burden and harsh weight of sins: for those who have grown faint on the path of iniquity and have walked difficult ways. Finally, the light of divine grace is poured into the hearts of those whom their own wickedness has blinded and deprived of inward sight, as the fifth verse says: sufficiently signifying the sacrament of penance. Of the other sacraments not expressly mentioned here, a similar judgment is to be made: namely, confirmation, orders, and matrimony, for by ecclesiastical institution these too are received in the holy temple of God, and from the three above-mentioned sacraments explicitly stated, they are easily understood. Moreover, among reputable authors veternus is almost always a substantive noun, and it is said to be a disease arising from excessive idleness, bringing on continual sleep, which the Greeks call lethargy. And because this disease makes men sluggish and useless for business, just as old age does, veternus is sometimes taken to mean sluggishness. Virgil in the Georgics. Neo

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EXO. 209 Nec corpore graui passus sua regna veterno. Inde veter- nosus adiectiu[m] deducitur, qui graui premitur somno aut torpet ignauia. In hoc autem loco, veternas culpas vocat author, id est vetustas & diutius incoctas animæ, vt origi nalem & actualem longa consuetudine inueteratam cul- pam. 6 In sexto versu. Daemonis sæua perit. In tem- plo sancto dei perit rapina daemonis, quoni[m] animæ prius in prædam eius actæ per peccatum, & ab eo absorptæ: e- ru[n]tur ex ipsius faucibus, & liberantur à potestate tene- brarum per salutarem poenitentiam & resipiscentia[m] à ma- lo. Nec animæ solum: sed & corpora hominum eripiun- tur à daemonica infestatione plærúque, cum lymphatici siue energumini ducuntur ad loca sancta: & diuina virtu- te curantur à vexatione malignorum spirituum. Horret enim ipse daemon aut corpora sanctorum in templis illis condita, aut sanctitatem locorum diuino obsequio depu- tatorum: & sentiens diuinu[m] adesse domibus sacris numen, no[n] sustinet illic diutius subsistere, cogiturque obsessis exi re corporibus. Dicitur autem hic daemon, monstru[m], pro- pter informitatem à diuturna malita contractam, quæ to- tum sustulit natium eius decorem: & mentem ipsius ma- ximè deformé, aspectúque horredam reddidit. Peruicax verò idem hic nominatur, propter obstinatu[m] vincendi stu dium, quo vel maxime laborat. Vincere enim semper ad- nitiur eos quos tentat: & vinci summopere erubescit, ob insitam maligni eius animi elationem. Proinde cum resi- stentes offendit suis suggestionibus: continuo diffugit ne si perstet in tentatione inferéda, tandem vincatur. Quod & beatus Iacobus affirmat, cu[m] ait. Resistite diabolo, & fu giet à vobis, ob suâ scilicet peruicaciâ < Iac. 4> In septimo ver su. Hic locus nempe vocitatur aula. Vt in psalmo. Adora- < Psal. 28> te dominum in atrio sancto eius. Vbi alia trâslatio habet, adorate dominum in aula sancta eius. Et in Genesi cu[m] eui < Gen. 28> gla[n]asset Iacob de somno, in quo mystica[m] habuerat visio- nem de scala cælum suo cacumine contingente & pedib[us] terram, ait. Verè dominus est in loco isto: & ego nescie- bam. Pauensque, quàm terribilis est (inquit) locus iste. Non est hic aliud, nisi domus dei & porta celi. Erectione- que illius lapidis in titulum quem supposuerat capiti suo cum iret dormitum, & effusione olei super eum, designavit o futuram

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EXO. 209 He did not suffer, in his heavy body, his kingdoms with torpor. Hence “veternosus” is understood as one who is pressed by heavy sleep or is sluggish through idleness. But in this place the author calls the sins “veternas,” that is, old and long-digested within the soul, namely original and actual guilt, made inveterate by long custom. 6 In the sixth verse. “The savage demon perishes.” In the holy temple of God the plunder of the demon perishes, because the souls, previously led off as his prey through sin and swallowed up by him, are rescued from his jaws and freed from the power of darkness through saving penance and repentance from evil. Nor are souls alone: bodies of men also are often delivered from demonic infestation, when the possessed or energumens are brought to holy places and are healed by divine power from the vexation of evil spirits. For the demon himself shrinks either from the bodies of saints laid up in those temples, or from the holiness of places assigned to divine worship; and perceiving the divine presence in sacred houses, he does not endure to remain there any longer, and is compelled to depart from the bodies he has possessed. Here the demon is called a monster, on account of the deformity contracted from long-standing wickedness, which has removed all the beauty of his form; and it has made his mind most misshapen and horrible to behold. He is also called “pervicax,” because of the obstinate zeal for conquering, with which he especially labors. For he always strives to conquer those whom he tempts; and he is deeply ashamed to be conquered, because of the innate arrogance of his evil mind. Therefore, when he encounters those who resist his suggestions, he immediately flees, lest if he persist in bringing temptation, he should at last be overcome. This also blessed James affirms when he says: “Resist the devil, and he will flee from you,” on account, of course, of his own obstinacy. < Iac. 4> In the seventh verse. This place is indeed called “aula,” that is, court. As in the psalm: “Adore the Lord in his holy court.” < Psal. 28> Where another translation has, “Adore the Lord in his holy hall.” And in Genesis, when Jacob awoke from sleep, in which he had had a mystical vision of the ladder touching heaven with its summit and the earth with its feet, he said: “Truly the Lord is in this place, and I did not know it.” And trembling, he added: “How terrible is this place. This is none other than the house of God and the gate of heaven.” And by setting up that stone as a title, which he had placed under his head when he went to sleep, and by pouring oil over it, he designated the future

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Hymnorum futuram templorum deo dedicandorum consecrationem & sanctificationem. Illa autem cæli porta spiritualis, scilicet domus dei & templum, suo sinu omnes accipit tendentes in supernam civitatem Hierusalem, quoniam nullus peruenire potest ad foelicissima illam beatorum sortem: nisi ecclesia illum suo fouerit gremio, & intra ambitum suum continuerit. Siquidem extra ecclesiam no[n] est salus: vt neque extra arcam Noe quisquam saluatus est à diluvio. <Gen. 7 Luc. 6> 8 In octavo versu. Turbo quam nullus quærit. Apud Lucam sancta ecclesia comparatur à domino, ipsi domui ædificatæ à sapiente architecto: qui fodit in altum & posuit fundamétum supra petram. Inundatione autem facta, illisum est flumen domui illi: & non potuit eam mo uere. Fundata enim erat supra firmam petram. De eadem dixit dominus Petro. Super hanc petram ædificabo eccles siam meam: & portę inferi non præualebunt aduersus eâ. <Matth. 16> Sanct vt nauicula continens discipulos & Christum in ea dormientem, agitabatur fluctibus sæuisq[ue]; procellis quætiebatur: non tamen fecit naufragiu[m], nec est demersa pro- fundo. Ita & ecclesia sancta grauibus ærumnis & pressuris est sæpius afflictata: nunquam tamen succubuit mali- tiæ aduersariorum, quoniam domin[us] illi semper fuit præsidio & munimento. Post hymnos de tempore, per totu[m] anni curriculum, subi- ciuntur hymni de sanctis, seruato temporis quo celebrantur ordine. DE SANCTO NICOLAO. Xultet aula cæli- Semel sugebat ubera: ca, Iam in ætate tenera E Lætetur mundi ma- Hæc usus abstinentia. china. 4 Cuius tumba fert oleu[m]: Dum refert solis orbita Matris oliuæ nescium. Nicolai solennia. Quod natura no[n] pertulit: 2 Qui uagitus infantiæ Marmor sudado parturit. Decorauit mirificè. 5 O uenerande pontifex Dans uirtutum primordia Pius nec tardus opifex Inter ortus crepundia Cunctis: qui corde credulo 3 Quarta & sexta feria Te quærunt in periculo. Aufer

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The future consecration and sanctification of the temples to be dedicated to God. But that spiritual gate of heaven, namely the house of God and the temple, receives in its bosom all who hasten to the heavenly city Jerusalem; for no one can attain that most blessed lot of the blessed unless the Church has cherished him in its bosom and kept him within its bounds. For outside the Church there is no salvation, just as outside Noah’s ark no one was saved from the flood. <Gen. 7 Luc. 6> 8 In the eighth verse. “A storm that no one seeks.” In Luke, holy Church is compared by the Lord to that house built by the wise architect, who dug deep and laid the foundation upon a rock. But when the flood came, the river beat against that house, and could not move it. For it had been founded upon a firm rock. Of the same He said to Peter: Upon this rock I will build My Church, and the gates of hell shall not prevail against it. <Matth. 16> Just as the little ship carrying the disciples, with Christ sleeping in it, was tossed by fierce waves and troubled by storms, yet did not suffer shipwreck nor was it sunk to the depths, so also the holy Church has often been afflicted by grave troubles and pressures; yet it never yielded to the malice of its adversaries, because the Lord was always its support and defense. After the hymns for the seasons, throughout the whole course of the year, hymns for the saints are added, preserving the order of the time in which they are celebrated. DE SANCTO NICOLAO. Let the court of heaven exult, Let the fabric of the world rejoice. While the course of the sun brings back The solemn feast of Nicholas. Who even from infancy Adorned his baby cries wondrously, Giving the beginnings of virtues Amid the rattles of his cradle. Fourth and sixth day of the week He used abstinence. Of him the tomb bears oil; A marble ignorant of the mother’s olive. What nature did not produce, The stone brings forth as sweat. O venerable bishop, Pious and ready craftsman For all who with believing heart Seek you in danger. Aufer

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EX PO. 218 6 Aufer mortis dispendia: 7 Præsta pater & genite Confer uitæ subsidia. Vna cum sancto flamine: Vt post carnis exilia Vt Nicolai precibus Tecum simus in gloria. Iugamur i cælestib[us]. Am[m]e. Debitum syllabarum numerum, cum carmine iambi- co dimetro hic hymnus habet communem: non autem le- gitimam rectamque pedum dispositionem, nam & spon- deum in secundo recipit loco: necnon trochæum, & pyr- rhichium in tertio. Verùm loco debita mensuræ pedum: hic obseruata conspicitur in vnoquoque versu rythmica consonantia primi carminis ad secundu[m], & tertij ad quar- tum. Referuntur in eo præclara sanctissimi Nicolai præcoma: ob parsimoniam victus in primis cunabulis ad- mirâda[m], & olei ex sacra eius tumba emanatione[m]. Demùm ad eundè fit oratio supplex: vt nobis famulis suis sit præ- sidio. Eius vitâ elegatissimè & grauissimo stylo trastulit ex Græco in Latinum Leonardus Iustinianus. Quam quæ legerit (legere aute[m] possunt omnes: na[m] illud extat opus) ea quæ de egregiis beati Nicolai moribus & miraculis, cognitu digna sunt: amplissimè denarrata conspiciet. 2 ANNOTATIONES. In secundo versu. Inter ortus crepundia. Non hic inter ortus tripudia, legen- dum est: sed crepundia. Nam tripudium est saltatio quæ fit in chorea: cum pedibus terram seriunt seruato quodda[m] certo numero qui choros ducunt, quæ sanè significatio huic loco nequaquam co[n]gruit. Crepundia verò dicuntur prima munuscula quæ datur pueris, vt fasciolæ, coralia, crepitacula, & cætera id genus ornamenta, quibus pueri oblectantur: à crepido, id est tinniendo sic dicta. Vnde & pro ipsis etiam sumuntur pueroru[m] incunabulis. Plinius. Semestris locutus est Croesi filius in crepundiis, quo pro- digio totum id concidit regnum. Et hoc modo sumitur in præsenti loco. 3 In tertio versu. Quarta & sexta feria. Feriæ plurali tantu[m] numero apud authores: dicu[n]tur dies cessationum ab opere, siue dies festi, vel à feriendis victi- mis vel à ferendis epulis: quòd illis diebus & hostiæ im- molarentur apud antiquos, & largius instruerentur con- iuia. Vsus verò ecclesiasticus contra morem authoru[m] eo nomine in singulari vtitur numero, & ad significâdu[m] que- o ij

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EX PO. 218 6 Take away the burdens of death; 7 Grant, O Father and begetter, Bestow the aids of life. With the Holy Spirit: That after the exile of the flesh, that by Nicholas’ prayers We may be with you in glory. We are joined in the heavenly things. Amen. The due number of syllables, together with the common iambic dimeter verse, this hymn has; but not the legitimate and correct arrangement of feet, for it admits a spondee also in the second place: likewise a trochee and a pyr- rhic in the third. Yet instead of the proper measure of feet: here there is seen, in each verse, a rhythmic consonance, observed, of the first line with the second, and of the third with the fourth. There are referred in it the famous praises of most holy Nicholas: admirable, above all, for frugality of nourishment in earliest infancy, and for the emanation of oil from his sacred tomb. Lastly a supplicatory prayer is made to him: that he may be a protection to us, his servants. His life was translated most elegantly and in a very grave style from Greek into Latin by Leonardo Justinian. Whoever shall read it (and all can read it: for that work is extant) will see those things, worthy to be known, concerning the excellent morals and miracles of blessed Nicholas, most fully narrated. 2 ANNOTATIONS. In the second verse. “Among the rattles of infancy.” It is not to be read here “among the childish revels,” but “rattles.” For a revel or dance is the dancing which takes place in a chorus, when they strike the ground with their feet, keeping a certain fixed measure for those who lead the dance; and this meaning certainly does not suit this passage at all. But rattles are called the first little gifts given to boys, such as little bands, corals, rattles, and other ornaments of that kind, with which children are delighted: so called from a tinkling sound. Hence it is also taken for the very cradles of children. Pliny. The son of Croesus spoke for six months in rattles, by which prodigy that entire kingdom fell. And in this way it is taken in the present place. 3 In the third verse. “The fourth and sixth feast day.” Feast days are, among authors, only in the plural number: they are called days of cessation from work, or holy days, either from the sacrifices offered or from the banquets held; because on those days both victims were sacrificed among the ancients, and feasts were more lavishly prepared. But ecclesiastical usage, against the custom of authors, uses that term in the singular number, and to signify that o ij

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HYMNORVM que diem hebdomadæ: per adiectionem nominis numera lis ordinem signantis, siue dies festus sit, siue profestus & operi exercendo designatus, vt secunda feria, secudus est dies hebdomadæ, & tertia, tertius, & ita deinceps. 4 In quarto versu. Matris oliuæ nescium. Hic legi nô debet nescia, in foeminino genere: vt habent libri incastigati, quoniam tunc illud adiectionum, ad tumba tamquam suum substantium referretur, & ineptus redderetur sensus, cum oliua dici nô possit aptè ipsius tumbę mater. Similiter in exitu syllabarum non seruaretur responsus illius carminis ad primum eiusdem versus carmen: quod tamen in cæteris omnibus studiosè obseruatu[m] est. Sed eo loco legendum est, nescium, in neutro genere, idque referê dum ad oleum, cuius mater natura, est oliua. Illud verò oleum quod ex sancti Nicolai tumba resudat: est nescium matris oliuæ, quoniam ipsum ex oliua nequaquam nascitur, vt natura exposcit, sed diuina virtute ex sacris ossibus sancti antistitis Nicolai emanat. 5 In quinto versu. O venerande pontifex. Pontifex apud Romanos sacer erat magistratus, qui sacra faciebat, & templo ministrabat, ita dictus (vt Varroni placet) à ponte & facio: quòd pôs sublicius Romæ à pontificibus primu[m] factus est, & sæpe deinde restitutus. At quoniam illis apud gentiles magistratibus successerunt apud Christianos episcopi, habetes publicam ecclesiarum cum graui authoritate administrationem & curam, idcirco præsules ipsi & antistites siue episcopi, etiam pontifices dicuntur, & pontificatus: ipsoru[m] dignitas. Porrò opifex, ab opus & facio deducitur, apud authores, & is est: qui aliquod opus facit ac molitur, hinc deus, opifex mundi & rerum omniu[m] author dicitur. Ouidius. Ille opifex rerum, mudu[m] melioris imago. Et opificiu[m]: opus ab aliquo factum, vt totus hic mundus, dei est opificium. Hic aute[m] deduci videtur id nomen ab opis, i, em: & facio, quasi is opifex dicatur: qui alicui fert & præstat opem, siue auxilium, quæ sanè derivatio simul & signification non est apud authores visitata neque probata: apud quos potius ille diceretur opitulator. Verùm maluit author similem exitum syllabarum illius carminis cum præcedente seruare, quàm rectè locutionis proprietatem. DE

Transcription: Translated (English)

...the day of the week: by the addition of a numerical name marking the order, whether the day is a feast day or a workday appointed for labor, as in secunda feria , the second day of the week, and the third, and so on. 4. In the fourth verse, “Mother of the olive, unaware.” Here it should not be read nescia , in the feminine gender, as the uncorrected books have it, because then that participle would be referred to the tomb as if to its substantive, and the sense would be made foolish, since an olive cannot properly be called the mother of a tomb. Similarly, the correspondence of the endings of the syllables would not be preserved in that line with the first line of the same verse; yet this has been carefully observed in all the rest. But in that place it must be read nescium , in the neuter gender, and this must be referred to the oil, whose mother by nature is the olive. But that oil which sweats from the tomb of Saint Nicholas is the “unaware” of the mother olive, because it in no way springs from the olive, as nature requires, but by divine power flows from the sacred bones of the holy bishop Nicholas. 5. In the fifth verse, “O venerable pontifex.” Among the Romans, a pontifex was a sacred magistrate who performed rites and ministered at the temple; so called, as Varro thinks, from pons and facio , because the Sublician Bridge at Rome was first made by the pontifices and was afterward often restored. But since among Christians bishops have succeeded those gentile magistrates, having public administration and care of the churches with grave authority, therefore the bishops themselves and prelates, or bishops, are also called pontifices, and pontificate is their dignity. Moreover, opifex is derived from opus and facio , and among authors it means one who makes or undertakes some work; hence God is called the maker of the world and the author of all things. Ovid: “That maker of things, an image of a better world.” And opificium : a work made by someone, as the whole world is the workmanship of God. But here that noun seems to be derived from opis , “help,” and facio , as if one were called opifex who brings and provides aid or assistance to someone; truly, such a derivation is neither found nor approved by authors, among whom he would rather be called opitulator . However, the author preferred to preserve the similar ending of the syllables of that line with the preceding one rather than the proper usage of language. DE

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EXPO. DE SANCTO NICOLAO: alius hymnus. 1 P Angelica Nicola Præsulis præconiu[m] Vt nos sumus adonai Rex & pater omnium: Ad salutis portum trahi Faciat per filium. 2 Dum penderet ad mamillam Matris, ab infantia: Quarta semel bibit illam: Atque sexta feria. Ne per lactis puer stillam Solueret ieiunia. 3 Sublimatus ad honore Nicolaus præsulis: Pietatis ita rorem Cunctis pluit populis, Vt uix parem aut maiore Habeat in seculis. 4 Auro dato: uiolari Virgines prohibuit. Far in fame, uas in mari Seruat & distribuit. Qui timebant naufragari: Nautis opem tribuit. 5 A defunctis suscitatur: Furtum qui commiserat. Et Iudæus baptizatur: Furtumq[ue] recuperat. Illi uita restauratur: Hic ad fidem properat. 6 Nicolae sacerdotum Decus, honor, gloria: Plebem omne, cleru[m] totu[m], Mentes, manus, labia, Ad reddendum deo uotu[m]: Tua iuuet gratia. 7 Sit laus sumæ trinitati Virtus & victoria: Quæ det nobis ut beati Nicolai gaudia Assequamur laureati Post uitam in patria. Amen. De eodem: alius hymnus. Cleri patrem & patronum Nicolaum prædicet: Læte promens uocis sonu[m] Clerus & magnificet. Secor promptum, se cor pronum: Sono uocis ampliet. Græcus omnis & Latinus Lingua, tribus, natio: Orbis terræ, maris sinus, Sexus & conditio: Hospes, cuius, peregrinus, Pari psallat studio. 3 Sæper dedit, dat & dabit iiij Cunctis

Transcription: Translated (English)

EXPO. ON SAINT NICHOLAS: another hymn. 1 P Angelic Nicholas The bishop’s heralding, As we are, O Lord, King and father of all: May he cause us to be drawn To the haven of salvation through the Son. 2 While he hung at his mother’s breast, From infancy: He once drank it on the fourth day, And on the sixth day, Lest the boy should break his fast By a single drop of milk. 3 Raised to the honor Of bishop Nicholas: So did he pour the dew of piety Upon all peoples, That scarcely has or could have a peer or greater In ages. 4 Having given gold, he forbade The violation of virgins. He stored up grain in famine, a vessel at sea And distributed it. To those who feared shipwreck: He brought help to sailors. 5 One is raised up from the dead: He who had committed theft. And a Jew is baptized: And recovers the stolen goods. For that one life is restored: This one hastens to the faith. 6 Nicholas, priestly Adornment, honor, glory: Let the whole people, the whole clergy, Hearts, hands, lips, In giving vows to God: May your grace help us. 7 Glory be to the Most Holy Trinity, Power and victory: May it grant us, that the blessed Joy of Nicholas We may attain, crowned with laurels, After life in our homeland. Amen. Of the same: another hymn. Let the clergy proclaim Nicholas, father and patron: Let the clergy gladly exalt him, Pouring forth the sound of the voice. Let the heart be ready, let the heart be inclined: Let it enlarge the sound of the voice. Let every Greek and Latin, By tongue, tribe, nation: The circle of the earth, the bays of the sea, Sex and condition: Guest, whoever he is, stranger, Let him sing with equal zeal. 3 Often he gave, gives, and will give iiij To all

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EX PO. 225 su. Pange lingua Nicolai. Nicolaus à nici græca dictione (quæ victoriam designat) primariam ducit originem, à qua & alia propria nomina permulta desum[m]utur, 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[m] i symbolo. Domin[us] pater, domin[us] filius, domin[us] spirit[us] sanct[us]. Et tam[m]e no[m] tres domi- <Atanasius.> ni sed v[er]nus est dominus. Ponitur aute[m] id nomen inde mu- tatum: in duobus scripturæ sanctæ locis. Primùm 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.> cut 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 itemari demersi cu[m] filio reddi sione[m] deniq[ue]; p[er] nautaru[m] à naufragio imminete liberatione[m] iii horu[m]

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EX PO. 225 On “Pange lingua” of Nicholas. Nicolaus derives its primary origin from the Greek word nika , which signifies victory, from which many other proper names are derived, such as Nicander, as though “victorious man,” and likewise Nicanor. Again, Nicarchus, “victorious prince.” Micomachus: “victor in battle.” Also Nicophanes, “illustrious victor.” Nicostratus, “victor of an army,” Olympic victor, victor at Olympia. Thus at last Nicolaus is said to mean “victor of the people.” Therefore, since that original word does not admit aspiration in the second syllable, nor in any of the words springing from it, aspiration ought not to be placed there; for which reason the name Nicolaus should be written with a c, lightly and not at all aspirated. But let this be left to the investigation and discussion of grammarians. In the same verse, the Most High is called God himself: by this Hebrew name, which is the seventh among the ten names of God, he is named because he is generally Lord of all, and in Holy Scripture this name is interpreted as “Lord.” And this name signifies not only lordship over creatures, but also the plurality of divine persons in the unity of substance, just as the name Eloim, since it has the character of a plural number, indicates this, as Athanasius says in the symbol: “Lord the Father, Lord the Son, Lord the Holy Spirit.” And yet there are not three lords, but one true Lord. This name, then, 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 God Almighty, and I did not make my name Adonai known to them.” Second, in the canticle of Judith herself, the noble widow, where she says: “Adonai, Lord, great are you and glorious in power, and whom none can overcome.” In the third verse: the dew of piety so. As clouds hanging in the sky pour dew upon the herbs and gently water them, so Nicholas, says the verse, overflowing with the tenderness of mercy, showed the offices of his piety to all. For he was, as the Church sings of him, very compassionate in spirit, and bearing tender feelings toward the afflicted, which is quickly made known by the generous contribution of gold, by which he preserved the chastity of three virgins unharmed, and by the multiplication of grain in time of famine; also by the restoration of the vessel sunk with its son; and lastly by the liberation of sailors from imminent shipwreck in three hours.

Transcription: ATR-1

Hymnorum horum autem quatuor insignium operum enarratio integra: ad versus proximè sequetis pertinet explanationem, & mox subiungitur. 4 In quarto versu. Auro dato violari. Quatuor in hoc versu innuuntur præclara opera pietatis, quæ beatus Nicolaus exhibuisse legitur hominibus. Primum. Cùm ipse parcibus suis orbatus anxius apud se cogitaret, qua ratione ac via, opes ex hereditate sibi relictas in pauperu[m] subleuationem dispensaret, accepit vnum ex vicinis suis in extremam redactum inopiâ ex amplis diuitiis, apud se constituisse, q[uæ] tres filias virgines quas habebat, prostitueret, vt eo infælici commercio ac iordido quæstu vita trahehet. Exhorrens id facinus Nicolaus intempestæ noctis silentio magnu[m] auri pondus, semel & iteru[m] ac tertio, per fenestram clanculu[m] eius cameræ iniecit. Quo adiutus dono vicinus, tres suas filias viris honestè collocauit, nuptuiq[ue]; tradidit, & eo quod supererat auro deinde reliqua[m] vitam cum honestate & citra egestatem transegit. Fuit autem in eo virtutis officio, admirâda etia[m] beati Nicola humilitas, quòd cum in tertio auri iactu vicinus ille anxie solicit[us] vt cognosceret tantum ac talem suum benefactorem, excitatus strato protinus exilisset, & fugientem Nicola ne agnosceretur: cursu fuisset co[n]secutus, prouolutusque ad genua eius de tanto beneficio iam ter impenso gratias ingêtes egisset, dolés sanctus Nicolaus se esse cognitu[m], iuramento illu[m] constrinxit, ne nomen eius & acceptum beneficium quâdiu superstes esset cuiqua[m] vnquam detegeret, vsqueadeo erat fugitans humanæ laudis, & aurâ popularem declinans. Secundum opus pietatis etiam miraculo coniunctum, quod hic innuitur, est huiusmodi. Cum semel totâ Myrrheorum prouinciam valida fames occupasset, vt etiam necessaria deessent incolis alimenta, audiens beatus Nicolaus naues tritico oneratas portui myrrheæ vrbis applicuisse, illuc se contulit, rogauit que nautas, vt cétu[m] modios tritici suis subditis fame periclitatibus impartirent. Cumque responderent nautæ se id facere no[n] audere, q[uæ] oporteret triticum certa mésura ipsis traditum: Alexandri eadem mensura horreis imperatoris reddere ac imponere, respódit sanctus Nicolaus eos debere bono animo esse, futurum enim, quòd nullam tritici

Transcription: Translated (English)

Hymns however, the full exposition of these four remarkable works pertains to the explanation of the following verses, and is shortly added. 4 In the fourth verse. “After gold is given, to be violated.” Four splendid works of piety are indicated in this verse, which blessed Nicholas is said to have shown to men. First. When he himself, deprived of his patrimony, anxiously considered how and by what means he might distribute the wealth left to him by inheritance for the relief of the poor, he learned that one of his neighbors, reduced to extreme poverty from abundant riches, had resolved within himself to prostitute his three virgin daughters, so that by that unhappy commerce and sordid gain he might sustain his life. Horrified by this crime, Nicholas, in the silence of the dead of night, cast a great weight of gold, once and a second time and a third, secretly through the window of that man’s chamber. Helped by this gift, the neighbor honorably placed his three daughters with husbands and gave them in marriage, and with the gold that remained afterward passed the rest of his life in honesty and without want. In this work of virtue there was also admirable humility in blessed Nicholas, because when, at the third throwing of the gold, that neighbor, anxiously eager to learn so great and such a benefactor of his, had immediately risen from his bed and, pursuing Nicholas as he fled lest he be recognized, had overtaken him by running and, falling at his knees, had returned great thanks for so great a benefit now bestowed three times, the holy Nicholas, grieved that he had been recognized, bound him by oath not ever to reveal his name or the benefit received to anyone as long as he should be alive, so much was he a fugitive from human praise and avoiding the favor of the crowd. The second work of piety, also joined to a miracle, which is here indicated, is of this kind. When once a severe famine had occupied the entire province of the Myrrheans, so that even necessary food was lacking to the inhabitants, blessed Nicholas, hearing that ships loaded with wheat had arrived at the harbor of the city of Myrrha, went there and asked the sailors to distribute a hundred measures of wheat to his people, who were in danger from hunger. And when the sailors replied that they did not dare do this, since they ought to deliver the wheat entrusted to them by exact measure to the granaries of the emperor at Alexandria, the holy Nicholas replied that they ought to be of good cheer, for it would happen that no grain of wheat

Transcription: ATR-1

EXPO. 217 tritici diminutione essent inuenturi apud regium exactorem. Paruerunt monenti antistiti nautæ, & tradito quod petierat tritico cum Alexandriam aduentassent: eandem inuenerunt tritici quantitatem, quam in principio nauib[us] susceperat. Tunc dei viriorem in S. Nicolai opere agnoverunt, & miraculum aliis prædicarunt. Susceptum aute[m] triticum ita suis beatus Nicolaus distribuit, vt ad victum & ad sementem abundè sufficeret. Tertiù opus insigne & admirâdum quod hic insinuatur, est. Rogauit vir quidam nobilis beatum Nicolaum vt sibi filium impetraret: promittens se illum cum cipho aureo ad ecclesiâ eius ducturum, & ciphum illum oblaturum eidem sancto. Cùmq; suscepto filio, ciphus ad voti expletionem fabricat[us] esset multu[m] illo delectatus ad proprium vsum ipsum accomodat, & alterum tanti ponderis ac precij ad votum implendum fabresieri curauit. Nauigantibus autem patre & filio ad voti absolutionem, iussit pater filio vt in primo cipho aquam è mari hauriret. Quod cum facere tentaret filius, in mare cum cipho cecidit, & aquis absorptus est. Mæstis simus hoc casu pater, iter suum tamen perfecit, & altari sancti Nicolai secundum ciphum imposuit, qui semel & iterum ab altari est reiectus. Mirantibus rei nouitatem cunctis: ecce filius eius cum priore cipho templum sancti Nicolai incolumis ingreditur, cunctis coram contestas, quòd cum in mare cecidisset, sanctus Nicolaus eundem seruauit illæsum ne submergeretur. Itaque recepto filio pater lectus: vtrunque ciphum beato Nicola obtulit. Quartum pictatis opus præsente versu co[m]prehendum est, quòd nautis quibusdam graui tempestate iactatis & sancti Nicolai nomen enixe inuocantibus: ipse præsens affult, & sedatis procellis eos naufragio liberauit. 5 In quinto versu. A defunctis suscitatur, furtu[m] qui commiserat. Quidam grandem pecuniam à Iudæo mutuo accepit: promittens ad aram sancti Nicolai se illam breui redituru[m]. Cùmque post longuam dilatione[m] Iudæus pecuniam repeteret, respondit ille se debitu[m] illud creditori persoluisse. Die dicto vocatur in ius, & iuramento affirmaturus coru[m] iudice quòd pecuniâ illâ Iudæo tradidisset: baculu[m] (qué excavaatum auro repleuerat) Iudæo dedit tenendum tantisper, du[m] juraméti verba proferret. Facto aute[m] iuraméto quòd plus pecu-

Transcription: Translated (English)

EXPO. 217 through the diminution of wheat they were to find at the royal customs officer’s. The sailors obeyed the bishop’s admonition, and when they had arrived at Alexandria, having delivered the wheat that had been requested, they found the same quantity of wheat that he had originally taken aboard the ships. Then they recognized the greater power of God in the work of St. Nicholas, and proclaimed the miracle to others. The blessed Nicholas distributed the wheat that had been received in such a way that it abundantly sufficed both for food and for seed. The third remarkable and admirable work here indicated is this: a certain nobleman asked blessed Nicholas to obtain a son for him, promising that he would bring him to the church with a golden cup and offer that cup to the same saint. When a son had been received, and the cup made for the fulfillment of the vow, he became greatly pleased with it and kept it for his own use, and he caused another of equal weight and value to be made for the fulfillment of the vow. But when the father and son were sailing to carry out the vow, the father ordered the son to draw water from the sea in the first cup. As the son tried to do this, he fell into the sea with the cup and was swallowed by the waters. The father was most grieved by this event, yet he completed his journey, and placed the second cup on the altar of Saint Nicholas, but it was rejected from the altar once and then a second time. While everyone marveled at the novelty of the matter, behold, his son entered the temple of Saint Nicholas unharmed with the earlier cup, testifying before all that when he had fallen into the sea, Saint Nicholas had preserved him unharmed so that he would not be drowned. Thus, after receiving his son back, the father was moved; he offered both cups to blessed Nicholas. The fourth work of piety is comprehended in the present verse, namely that when certain sailors were tossed by a violent storm and were urgently invoking the name of Saint Nicholas, he himself was present and, having calmed the tempests, freed them from shipwreck. 5 In the fifth verse. He raises from the dead the one who had committed theft. A certain man borrowed a large sum of money from a Jew, promising to repay it at the altar of Saint Nicholas shortly. But when, after a long delay, the Jew demanded the money back, he replied that he had repaid that debt to the creditor. On the appointed day he was summoned to court, and when he was about to affirm before the judge by oath that he had handed the money over to the Jew, he gave the Jew a staff to hold for a little while, a staff which he had hollowed out and filled with gold, while he uttered the words of the oath. But after the oath had been made, that he had paid more mone-

Transcription: ATR-1

EXO. Virgo concepit, peperitq; uirgo: Atque post partum meruit manere Inuiolata. 3 Quem senex iustus Simeon in ulnas. In domo sumpsit domini: gauisus Hoc, quod optatum proprio uideret Lumine Christum. 4 Tu libens uotis (petimus) precantum Regis æterni genitrix, faueto: Clara quæ celsi renitens olympi Regna petisti. 5 Sit deo nostro decus & potestas: Sit salus: perpes sit honor perennis: Qui poli summa residet in arce Trinus & unus. Amen. Carminis sapphici & Adonij modulationem exactè ser vat præsens hymnus in vnoquoque versu tria continens metra sapphica & quartum adonium. Habet tamen præter illius carminis legem: in tertij versus secundo carminespo[n] deum pro trochæo in quarta sede: cum prima syllaba par- ticipij gauisus sit longa. Propertius. Non ita Dardanio ga uisus Atrida triumpho. Et in quinti versus tertio carmine habet in quarto loco pyrrhichium pro trochæo. Depromi tur in eo laus sacratissimæ virginis Mariæ, quæ omni lau- de est superior: quòd completa sint in ea omnia, quæ mul to ante à prophetis de ea fuerant prænunciata. Nam ser- uata candidæ virginitatis suæ integritate, concepit & pepe rit filium dei: & deinceps semper virgo permansit, quòd item obtulerit filium suum secundumpurificationis legem in templo à iusto Simeone inter brachia reverenter & la te susceptum, quòd denique ad cælos gloriosa conscen- dit. I ANNOTATIONES. In primo versu. Quod cho rus vatum. Vatem interdum prophetam significare, sicut hoc in loco: ostendit verbum vaticinor inde compositum (quod prophetizare & futura prænunciare designat) in sacris literis satis frequens, Vt apud Ezechielem. Eze.37. Et

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EXO. A virgin conceived, and a virgin brought forth; And after childbirth deserved to remain Undefiled. 3 Whom righteous old Simeon in his arms In the house of the Lord received: rejoicing In this, that with his own Eyes he might see Christ, whom he had desired. 4 Thou, of thine own goodwill, grant to the prayers of those who beseech thee (we ask), Mother of the eternal King, show favor: Bright one, who, shining against the heights of heaven, Didst seek the kingdom. 5 To our God be glory and power: Be salvation: let everlasting honor be perpetual: Who sits in the highest citadel of heaven, Three and one. Amen. This hymn exactly preserves the modulation of the sapphic and Adonic meter, containing in each verse three sapphic meters and a fourth Adonic. Yet it also departs from the rule of that meter: in the second foot of the third verse it has a spondee instead of a trochee in the fourth place, since the first syllable of the participle gauisus is long. Propertius: “Not so joyful was the Atrid at the Dardanian triumph.” And in the third foot of the fifth verse it has a pyrrhic in the fourth place instead of a trochee. In it is set forth the praise of the most holy Virgin Mary, who is superior to every praise: because all things foretold long beforehand about her by the prophets have been fulfilled in her. For, while preserving the integrity of her spotless virginity, she conceived and bore the Son of God; and thereafter remained ever a virgin, because she also offered her Son according to the law of purification in the temple, received reverently and broadly in the arms of righteous Simeon; and finally she ascended gloriously to the heavens. I. ANNOTATIONS. In the first verse. “What cho rus of prophets.” That a prophet sometimes signifies a prophet, as in this place, the compound verb vaticinor shows (which signifies to prophesy and to foretell future things), frequent enough in the sacred writings, as in Ezekiel. Eze. 37. And

Transcription: ATR-1

Hymnorum Et dixit ad me. Vaticinare de ossibus istis: & dices eis, & sæpe alias, Cæterum si sciscitetur quispiam: quænam prædixerunt spiritu sancto inspirati prophetæ de semper sancta virgine Maria: quæ nunc in ea perfecta atque consummata clare perspiciuntur? Respondet Esaias propheta id oraculum. Ecce virgo concipiet & pariet filium: & vocabitur nomen eius Emanuel, quod quidem vaticiniu[m] Matthæus in sui euangelij exordio perhibet in ea esse completum. Rursum dicit Esaias. Egregietur virga de radice lesse, & flos de radice eius ascendet, & requiescet super eum spiritus domini. Quod itidem propheticum verbum: est in ea completum. Nam & ipsa & benedictus filius eius: de stirpe Iesse & David progeniti sunt. Præterea Hieremias de ea ait. Nouum faciet dominus super terram: foemina circundabit virum. Et illud etiam in ea est expletu[m]: quando filium concepit operatrice spiritus sancti virtute secu[n]dum omnia corporis lineamenta & figuram in ipso conceptionis articulo integre formatum. Denique de eadem dicit psalmus. Et terra nostra dabit fructum suum, quod sanè in ea completum est: quando ipsa sacrata virgo (quæ terra est spiritualis: cælesti rore irrigata) benedictum fructum ventris sui huic mundo foeliciter protulit. Et ita de alijs locis propheticis est dicendum. 3 In tertio versu. Hoc quòd optatum proprio videret. Multi libri hoc loco habent, ob quod optatu[m] proprio videret, sed difficile est ex tali verborum contextu conuenientem sensum elicere. Nam pronomen quod, præpositioni adiunctum: nihil habet (quod nouerim) ad quod referatur. Quòd si legatur, hoc quod optatum: vt intelligatur particula hoc, accusatiuus esse singularis, ordinatus cu[m] participio gauisus (quandoquidem apud authores interdu[m] gaudeo verbum: cum accusatiuo positum inuenitur, vt apud Hieron. in prologo Iob dicêtem. Beatum Iob qui adhuc apud Latinos iacebat in stercore, & vermibus scatebat errorum, integrum immaculatumque gaudete) & quòd, non pronomen sit, sed coniunctio: apertus & accommodatus est sensus, quod Simeon gauisus est hoc ipsum, siue ob id: quod videret Christum optatum proprio lumine. Cæterum alij hunc versum ita legunt, gauisus hoc, quod optauit proprio videre lumine Christum. Sed non tam aptu[m]

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Hymnorum And he said to me, Prophesy over these bones: and say to them, and often elsewhere. Moreover, if anyone should ask: what did the prophets inspired by the Holy Spirit predict concerning the ever holy Virgin Mary, which are now clearly seen as fulfilled and completed in her? The prophet Isaiah gives that oracle: Behold, a virgin shall conceive and bear a son, and his name shall be called Emmanuel; which prophecy Matthew, at the beginning of his Gospel, declares to have been fulfilled in her. Again Isaiah says: 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. This prophetic word likewise has been fulfilled in her. For both she herself and her blessed Son were born from the stock of Jesse and David. Moreover Jeremiah says of her: The Lord will do a new thing upon the earth: a woman shall encompass a man. And this also has been fulfilled in her, when she conceived her Son, formed by the working power of the Holy Spirit, according to all the lines and shape of the body, complete and fully formed at the very moment of conception. Finally the same psalm says: And our earth shall give her fruit, which truly has been fulfilled in her, when that sacred Virgin, who is spiritual earth watered by heavenly dew, happily brought forth the blessed fruit of her womb into this world. And so it is to be said of other prophetic places. 3 In the third verse. In this place many books have: “Because he saw the desired one with his own...” but it is difficult to draw a suitable sense from such a context of words. For the pronoun quod, joined to the preposition, has nothing, so far as I know, to which it may refer. But if one reads hoc quod optatum, so that the particle hoc is understood to be the singular accusative, arranged with the participle gauisus, since among authors the verb gaudeo is sometimes found used with an accusative, as in Jerome, in the prologue to Job, where he says: “Blessed Job, who still lay among the Latins in filth, and swarmed with worms, rejoice whole and undefiled”; and if quod is not taken as a pronoun but as a conjunction, then the sense is clear and fitting, namely that Simeon rejoiced in this very thing, or for this reason: that he saw Christ, the one he longed for, with his own light. Others, however, read this verse thus: “he rejoiced in this, that he longed to see Christ with his own light.” But this is not so apt

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EXPO. 221 & huic loco congruum exprimunt sensum: sicut litera præcedens. Non enim gauisus est Simeon, quia optauit vide- re Christum: sed quia eum diutius expectatum viderit, si- cut declarat gratiarum actio ab eo decantata deo. Quia vi derunt (inquit) oculi mei salutare tuum. Quod si ponen- < Luc. 2.> tes verbum optauit, dicant in illius carminis fronte, ob q[uæ] adhuc difficilius quàm prius sensum aliquem poterunt eruere. 4 In quarto versu. Clara quæ cæli renitens < > olympi. Olympus, mons est altissimus inter Thessaliam & macedoniâ: qui tam e Thessaliæ ascribitur. Cuius cacum e in tantam attollicitur altitudinem: vt summitatem eius acco læ cælum vocent. Propter quod poetæ cælum vocant o- lympum: & in hymnis ecclesiasticis semper id nomen pro cælo sumitur. Dicitur autem olympus secundum Græcam nominis eius deductionem, quasi totus fulgens: quia sol e clarum habet semper, nullisque nubibus fuscatur vnqua[m]. De quo Lucanus. Nubes excedit olympus. IDE BEATA VIRGINI: alius hymnus. 1 Vx mundi beatissima: Maria splēdidissima. Cæli, terræ nobilitas Sanctorum et festiuitas. 2 Per te mundus saluatus est: Per te sursum leuatus est. Per te iam mors damnata est: Per te uita donata est. 3 Te adesse depossimus Supplicibus nunc uoci- bus. Iam ueni dulcis domina: Nostra tolle incommoda. 4 Dona confer cælestia: Vitæ beatæ præmia Instanti prece flagita In tui nati patria. 5 Concedat tuus filius Hoc Iesus benignissimus: Cum patre et paraclito Qui regnat sine termino. Amen. Solum syllabarum cuiusque carminis numerum: cum carmine iambico dimetro præsens hymnus habet commu nem. Nam vnumquodque carminum eius octo syllabis in tegratur: sicut & metrum iambicum dimetrum. Legitimi tamen pedes nequaquam in suis sedibus & locis constitu- untur: sicut efflagitat versus iambici dimetri ratio. Na vo- < calis>

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EXPO. 221 and they express a sense congruent with this place, as does the preceding letter. For Simeon did not rejoice because he desired to see Christ, but because he had seen him after he had long been awaited, as the thanksgiving sung by him to God declares: “For my eyes have seen your salvation.” But if, putting in the word “desired,” they say at the opening of that song, for what reason they will be able to draw out any sense from it even more difficultly than before. 4 In the fourth verse. “Clara quæ cæli renitens” olympi. Olympus is a very high mountain between Thessaly and Macedonia; though it is assigned to Thessaly as well. Its summit is raised to such a height that the inhabitants of the region call its top heaven. For this reason the poets call heaven Olympus, and in ecclesiastical hymns that name is always taken for heaven. Moreover, Olympus is so called according to the Greek derivation of its name, as though “wholly shining”; because it is always bright with the sun, and is never darkened by any clouds. Of which Lucan: “Olympus rises above the clouds.” IDE BEATA VIRGINI: another hymn. 1 Most blessed Queen of the world: Most splendid Mary. Nobility of heaven and earth, of the saints and of the feast. 2 Through you the world has been saved: through you it has been raised up on high. Through you death has now been condemned: through you life has been granted. 3 We may beseech you to be present now with supplicating voices. Now come, sweet Lady: take away our troubles. 4 Bestow heavenly gifts: the rewards of blessed life earnestly seek with prayer in the homeland of your Son. 5 May your Son grant this, most gracious Jesus, with the Father and the Paraclete, who reigns without end. Amen. The number of syllables alone in each stanza is common to this hymn with an iambic dimeter poem. For each stanza is made up of eight syllables, just as is the iambic dimeter meter. Yet the legitimate feet are by no means placed in their proper seats and positions, as the structure of iambic dimeter verse demands. Na vocalis

Transcription: ATR-1

HYMNORVM calis terminalis vnius dictionis: alteram In fronte sequentis dictionis positam, sine collisione sæpius antecedit. Trochæus item promiscuè locum omnem occupat, & sponde in secunda sede sæpius reponitur: quæ omnia repudiat iâbicum carmé. Commemorantur in illo beneficia: à sacrosancta virgine Maria humano generi indulta, & ad eam demùm dirigitur supplicatio: vt pro nobis postulet à filio suo veniam peccatorum & cælestem gloriam. I IANNOTATIONES. In primo versu. Sanctoru[m] & festiuitas. Festiuus apud probatos authores dicitur homo: qui sermone lepidus est & iocundus, atque in verbis gratiam habet & urbanitatem. Ita festiva oratio, festiuum dictum. Vnde festiuitas: iocunditas quædam & comitas siue dexteritas in verbis. A multis etiam festiuum, quia à no mine festum deducitur: accipitur pro testo, siue pertinente ad festum, vt dies sic dicitur festiuus & gaudia festiva, & festiuitas pro solennitate, dieique festæ celebritate, potissi mum & ferè semper in hymnis & orationibus ecclesiasticis: sicut & in hoc loco. 2 I In secundo versu. Per te mu[n]dus saluatus est. Muudus hic sumitur pro genere humano hunc mundum incolente: sicut & frequentissimè in sacra scriptura, vt in eo loco. Ecce agnus dei: ecce qui tollit peccata mundi. Et rursum. Sic deus dilexit mundum: vt filium suum vnigenitum daret. Dicitur autem hic mundus saluatus per sacratissimam virginem: non quidem primo & præcipuè. Hoc enim modo, duntaxat per Iesum Christum saluatus est mundus: qui semetipsum obtulit deo pro mundi vita, & proinde dicitur verè saluator mundi. Sed quoniâ dominus noster ex sacrosancta virgine humanam suscepit carnem, quam pro nobis immolauit in ara crucis, odorem suauissimum domino: per eam secundo loco & proximè post filium eius dicitur mundus esse saluatus, quòd cooperata sit saluti ipsius mundi perficiendæ. Adde quòd peccatoribus ad se confugientibus ipsa impetrat salutem à deo, & assiduè postulat deum pro nobis (quemadmodu[m] de Christo dicit Paulus) vt ipse nos saluos facere dignetur. Idcirco per eam tanquam advocatam & patronam humani generis, non autem primariam salutis causam: dicitur mundu[m] saluatus, quemadmodum largitrix & mater gratiæ dicitur quia nobis à deo gratiam impetrat. La

Transcription: Translated (English)

HYMN calis terminalis of one word: the other placed at the beginning of the following word, is often set before it without collision. A trochee likewise occupies every place indiscriminately, and a spondee is more often placed in the second position: all of which the iambic verse rejects. In it are commemorated the benefits bestowed upon the human race by the most sacred Virgin Mary, and to her at last supplication is directed: that she may ask from her Son for us forgiveness of sins and heavenly glory. I IANNOTATIONS. In the first verse. Of the saints and the feast. Festive is said by approved authors of a man who is graceful and cheerful in speech, and who has charm and urbanity in words. Thus festive speech, a festive saying. Hence festivity: a certain cheerfulness and friendliness, or skill in words. By many, festive is also taken because it is derived from the word feast: it is understood as festal, or pertaining to a feast, as the day is called festive and festive joys, and festivity for solemnity, and for the celebration of a feast day, especially and almost always in hymns and ecclesiastical prayers: as also in this place. 2 I In the second verse. Through you the world was saved. The world here is taken for the human race inhabiting this world: as also very frequently in Sacred Scripture, as in that place: Behold the Lamb of God: behold him who takes away the sins of the world. And again: So God loved the world that he gave his only-begotten Son. But this world is said to be saved through the most sacred Virgin: not indeed first and chiefly. For in this way, only through Jesus Christ was the world saved: who offered himself to God for the life of the world, and therefore is truly called the savior of the world. But since our Lord from the most sacred Virgin assumed human flesh, which he sacrificed for us on the altar of the cross, a most sweet odor to the Lord: through her, in the second place and immediately after her Son, the world is said to have been saved, because she cooperated in bringing about the salvation of that same world. Add also that for sinners who flee to her, she obtains salvation from God, and continually prays to God for us (as Paul says of Christ) that he may deign to make us saved. For this reason, through her as the advocate and patroness of the human race, but not as the primary cause of salvation, the world is said to have been saved, just as she is called the giver and mother of grace because she obtains grace for us from God. La

Transcription: ATR-1

EXPO. 219 1 DE BEATA VIRGINE: alius hymnus. Vem terra, pontus, æthera: Colunt, adorant, prædicant. Trinam regentem machinam: Clausstrum Mariæ baiulat. 2 Cui luna, sol, & omnia Descruiunt per tempora Perfusa cæli gratia Gestant puellæ viscera. 3 Mirantur ergo secula. Quod angelus fert semina. Quod aure uirgo concipit: Et corde credens parturit. 4 Beata mater munere. Cuius, supernus artifex Mundum pugillo continens: Ventris sub area clausus est. 5 Beata cæli nuncio: Facunda sancto spiritu Desideratus gentibus Cuius per aluum fusus est. 6 O gloriosa domina: Excelsa supra sydera. Qui te creauit prouide: Lactasti sacro ubere. 7 Quod tua tristis abstulit: Tu reddis almo germine. Intrent ut astra flebiles: Cæli fenestra facta es. 8 Tu regis alti Ianua: Et porta lucis fulgida. Vitam datam per virgine[m] Gentes redeptæ plaudite. 9 Maria mater gratiæ: Mater misericordiæ. Tu nos ab hoste protege: Et hora mortis suscipe. 10 Gloria tibi domine: Qui natus es de uirgine. Cui patre & sancto spiritu In sempiterna secula. Amen. Præsen-

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EXPO. 219 1 OF THE BLESSED VIRGIN: another hymn. Heaven, earth, and sea, and air: worship, adore, proclaim. The triune ruler of the world: Mary bears in her womb. 2 To whom the moon, the sun, and all things serve through the ages, filled with heavenly grace are carried in the maiden’s womb. 3 Therefore the ages marvel that the angel bears the seed; that the virgin conceives by hearing, and believing in her heart brings forth. 4 Blessed mother by this gift, whose heavenly Craftsman, holding the world in his hand: was enclosed beneath the shelter of her womb. 5 Blessed by the messenger of heaven, fruitful by the Holy Spirit, the Desired One of the nations was poured forth through her womb. 6 O glorious Lady, exalted above the stars, you who wisely created him nourished him at your sacred breast. 7 What your sorrow took away: you return by a blessed branch. Let the mournful enter the stars: you have become the window of heaven. 8 You are the gate of the high King, and the shining door of light. You peoples redeemed, applaud for the life given through the Virgin. 9 Mary, mother of grace, mother of mercy, protect us from the enemy, and receive us at the hour of death. 10 Glory be to you, O Lord, who were born of the Virgin, to whom with the Father and the Holy Spirit be glory unto endless ages. Amen. Presen-

Transcription: ATR-1

Hymnorum Præsentis hymni quinque primi versus: carminis iambici dimetri legem exactissimè servant, reliqui verò quinque in plerisque locis ab ea deficiunt: quòd interdum pyrthichium in anterioribus admittant sedibus, & nonunqua[m] vocalem habent in diuersis dictionibus cōtinenter & proxime vocali sine collisione subiunctam. Author eius: Fortunatus episcopus, in hymnis modulandis elegans. Commendatur in eo eximia sanctissimæ virginis Mariæ dignitas: quòd cæli & terræ dominum & cui totus famulatur orbis, suo gestaverit vtero virginali, quòd nunciante angelo & spiritu sancto in eam superueniente, filium dei conceperit: & virgo permanens ediderit in lucem, quódque suum authorem virgineo lacte nutriuerit. Demùm quòd lapsus humani generis reparatrix, instauratrix vitæ, cæliq[ue] rese-ratrix: nunc super omnes cælos exaltata, gloriosa residet in throno cælesti. Postremò ad eam sit supplicatio fidelium. I IANNOTATIONES In primo versu. Quem terra, pontus æthera. Hoc loco æthera, nominatiuus est singularis primæ declinationis: adiunctus (vt præcedentes nominatiui) verbis proximè postpositis. Neque enim sensus ipse aut locutionis ratio admittit: vt accusatiuus sit singularis tertiæ declinationis, huius nominis æther, eris. Veru[m] vt in adiectis ad præcepta elegantiarum Augustini Dati explanationibus annotauimus, hoc hymni loco in testimonium inibi citato: nomen tertiæ inflectionis à græco deductum cuius genitiuus nominatiuum numero syllabarum superat, transit nonnunquam in nomen primæ aut secundæ declinationis formatum ab obliquo ex crescente, seruæ eodem significato & genere, vt à delphin, inis: dicitur delphinus, i, ab elephas, antis: elephantus, i. à lampas, adis: lampada, æ. sic ab æther, eris: æthera, æ. Neque illud etiam hic prætermittendum: quòd in quarto carmine huius primi versus, nullum est vitium ratione huius verbi baiulat, quod si primam haberet breuem, vt autumant aliqui: constitueret in tertio illius carminis loco trochæum, contra ipsius carminis iambici regulam. Verùm prima verbi supra dicti syllaba est longa: propter i, duplicem consonantem duabus vocalibus interiectam. Et à Sedulio etiam constituitur longa: in illo hymno. A solis ortus cardine, vbi ait: venter

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Hymns The first five verses of the present hymn most exactly preserve the law of iambic dimeter; but the remaining five for the most part depart from it: because at times they admit a pyrrhic in the first places, and sometimes have a vowel in different words joined continuously and closely to a vowel without elision. Its author: Fortunatus, a bishop, elegant in composing hymns. In it is commended the singular dignity of the most holy Virgin Mary: because she bore in her virginal womb the Lord of heaven and earth, and of whom the whole world is subject, because, with the angel announcing and the Holy Spirit coming upon her, she conceived the Son of God: and, remaining a virgin, brought him forth into the light, and moreover nourished her own creator with virginal milk. Finally, because she is the restorer of fallen human nature, the renewer of life, and the preserver of heaven; now exalted above all the heavens, she reigns gloriously on the heavenly throne. Lastly, let there be supplication of the faithful to her. I. NOTES On the first verse. Quem terra, pontus æthera. Here æthera is the nominative singular of the first declension: joined, like the preceding nominatives, to the words placed immediately after it. For neither the sense itself nor the construction of the phrase permits it to be taken as the singular accusative of the third declension, of this noun æther, æris. Rather, as we have noted in the explanations added to the precepts on elegance of Augustinus Datus, in the testimony cited there in this hymn: a noun of the third inflection, derived from Greek, whose genitive exceeds the nominative in number of syllables, sometimes passes into a noun of the first or second declension formed from the oblique case in an extended form, while retaining the same meaning and gender, as from delphin, inis: delphinus, i is said; from elephas, antis: elephantus, i; from lampas, adis: lampada, æ. Thus from æther, eris: æthera, æ. Nor must this also be omitted here: that in the fourth foot of this first verse there is no fault with respect to this word baiulat, which if it had the first syllable short, as some think, would place a trochee in the third place of that foot, contrary to the rule of the iambic meter itself. But the first syllable of the word mentioned above is long, because of the double consonant i interposed between two vowels. And in Sedulius too it is made long: in that hymn, A solis ortus cardine, where he says: venter

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EXO. 225 venter puellæ baiulat: secreta quæ non noverat. Et ergo in tertio loco hic dati carminis, sicut & in carmine illo Se duliano: reponitur spondeus, qui in ea sede secundum huiusmodi metri normam aptè collocatur. 3 In tertio versu. Quòd angelus fert semina. Verba illa quæ Gabriel archangelus ad sacratam deo virginem pertulit, filij dei conceptum in ea futurum denunciantia: hic per quandam analogiam & similitudinis rationem dicuntur semina, quoniam illis indubitato credens sancta virgo: concepit filium. Et ergo per aurem siue auditum, immò & verbo concepisse ipsa dicitur: quòd auditis ab angelo verbis fidem habens, dei filio oppignerata facta est, quemadmodum secundum naturæ legem: mulier suscepto semine solet foetum concipere. Cæterùm in tertio huius versus carmine non dicendum est secundum præteritum tempus, concepit: ne trochæus in quarto constituatur loco: sed in præsenti concipit, sicut & verbum sequens parturit præsentis est temporis. Neque id scrupulum cuiquam mouere debet: quòd hoc ipsum vt præsens enunciatur quod iampridem est præteritum. Nam id in hymnis frequens est: quòd ratione carminis præsens pro præterito & pro tempore ponatur tempus. Sicut nec verbum parturit, propriam hic seruat significationem: vt designet dolore partus & enixu laborare. Nam sacrosancta dei mater expers doloris fuit in partu, & vt ait Esaias: antequam parturiret peperit. Sed sumi debet id verbum: pro suo primitiuo, parit. Et ita in plærisque alijs hymnorum locis, verba sententiæ sunt accommodanda: vt res ipsa exigit. Et quamuis hic tertius versus in multis libris prætermisus videatur: dignus tamen est ob excellens virginis præconi- um inibi explicatum, qui omnibus inseratur & posthac cu[m] cæteris decametur. Quemadmodum à viris religiosis, ordinis sanctæ trinitatis de redemptione captiuvorum Parisi- is apud sanctum Mathurinum: quotannis in solennitate assumptionis beatæ virginis & octauarum eius celebriter vt cæteri concinitur. 4 In quarto versu. Beata mater munere. Hic ablatiùs munere, cum adiectiuo præcedente beata, ordinandus est: vt insinuetur mater ipsa dei esse beata munere diuino, & dono illo excellenti: quòd dei genitrix est effecta. P Geni-

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EXO. 225 The womb of the maiden bears hidden things she had not known. And therefore in the third place here in the given song, just as in that Sédulian hymn: the spondee is placed, which in that position is suitably set according to the rule of this meter. 3 In the third verse. That the angel carries seed. Those words which Gabriel the archangel brought to the sacred virgin of God, announcing the conception of the Son of God that would take place in her: here, by a certain analogy and relation of likeness, are called “seed,” since the holy virgin, believing them without doubt, conceived the Son. And therefore through the ear, or hearing, indeed also through the word, she is said to have conceived: because, having heard the words from the angel and having faith, she became pledged to the Son of God, just as, according to the law of nature, a woman, having received seed, is accustomed to conceive a fetus. Moreover, in the third part of this verse it should not be said in the past tense, “conceived,” lest a trochee be placed in the fourth foot: but in the present, “conceives,” just as the following word “bears” is also in the present tense. Nor should this cause anyone difficulty: that this same thing is expressed in the present even though it was long ago in the past. For this is frequent in hymns: that, for the sake of the verse, the present is put for the past and the tense for the time. Just as the word “bears” does not here retain its proper meaning: as though it were to signify laboring in the pain and effort of childbirth. For the most holy Mother of God was free from pain in childbirth, and as Isaiah says: before she was in labor, she gave birth. But that word must be taken in its primitive sense: she bears. And so in many other places of hymns, the words of the sentence must be adapted as the matter itself requires. And although this third verse seems to be omitted in many books: yet, because of the excellent praise of the Virgin there explained, it is worthy to be inserted by all and henceforth sung with the others. Just as by religious men of the Order of the Holy Trinity for the Redemption of Captives, at Paris at Saint Mathurin: each year on the solemnity of the Assumption of the Blessed Virgin and its octave, it is sung splendidly as are the others. 4 In the fourth verse. Blessed mother by gift. Here the ablative “by gift,” together with the preceding adjective “blessed,” must be arranged: so that it may be indicated that the Mother of God herself is blessed by a divine gift, and by that excellent favor: namely, that she has been made the Mother of God. P Geni-

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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, Porrò 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. < Esai. 40.> Quis mensus est pugillo aqvas: & cælos palmo ponderauit? Quis appendit tribus digitis molem terræ: & liberauit in pondere mo[n]tes, & rolles in statera. 5 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. 2.> 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], & movebo omnes gentes: & veniet desideratus cunctis ge[n]tibus. Demùm in eodem versu, fusus est: tantundem signat atque egressus est, prodiit, siue exijt. 7 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. Quoniâ igitur homines ex lapsu primorum parentum & propria fragilitate miseri sunt & miserabiles, & digni super quib[us] fundantur lamenta ac fletus: hic flebiles rectè dicuntur. 8 In octauo versu. < Aggæi. 2.> Gentes redemptæ plaudite. Plaudere dicimur: cum alicui pro re bene gesta congratulamur &

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HYMNS The genitive case immediately following, however, should be governed by the name of the belly, so that the sense is: under whose mother’s womb the heavenly craftsman, who holds the world in his fist, was enclosed. Moreover, pugillus is a diminutive from the noun pugnus, which signifies a hand closed by drawing the fingers into the middle palm; and therefore it denotes a small fist. But that which we hold in a fist we grasp easily and without difficulty, and by means of that manner of speaking we show that we are able to hold much 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 by his omnipotent power (which 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 mode of holding, in these words the effect of his spiritual power, encompassing and comprehending all things, is signified. And this passage seems to allude to what Isaiah says. < Esai. 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. 5 In the fifth verse. < Gene. 46.> Blessed with the message of heaven. Here nuncius is taken for the thing announced or for the announcement; that is, it is called a nuncium, not the one who announces it. Desired of the nations, however, is our Lord Jesus Christ, who is sometimes celebrated by that name in Holy Scripture: as in Jacob’s prophecy about Christ. < Aggæi. 2.> The scepter shall not be taken from Judah, nor a ruler 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 heavens 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, fusus est means the same as egressus est, prodiit, or exijt: he went out, or came forth. 7 In the seventh verse. < Aggæi. 2.> Let the tearful enter as the stars. Flebilis is that which deserves to be lamented, because of its misery and calamity, as Boethius says: “Alas, I am forced to enter mournful strains.” Since therefore men, from the fall of the first parents and from their own frailty, are miserable and pitiable, and worthy that lamentations and tears be poured out over them: here they are rightly called flebiles. 8 In the eighth verse. < Aggæi. 2.> Redeemed nations, clap your hands. We are said to clap when we congratulate someone on a well-done deed &

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EX PO. 227 & lætitiam ostendimus, quasi manuum complosione illa[m] palam indicantes, vt in psalmo. Omnes gêtes plaudite ma nibus: iubilate deo in voce exultationis. Et quoniam neu trum est verbum atque absolutum: post se obliquum non requirit, habet tamen aliorum verborum more: interdum datiuum. Horatius: at mihi plaudo ipse domi: simul ac nù- mos contemplor iu arca. Proinde accusatiuus vitam, hic positus: ad infinitium esse subintellectum referri debet. Aut si quis contendat illum accusatiuum cum verbo plau- dite ordinari debere: tunc verbum illud in vim transit ver bi actiui, & significat cum lætitia & plausu extollere, atq[ue] declarare, siue prædicare. 1 IDE SANCTA AGATHA. Artyris ecce dies Agathæ Virginis emicat eximiæ. Quasibi Christus eam sociat: Et diadema duplex decorat. 2 Stirpe decens, elegans specie: Sed magis actibus atque fide: Terrea prospera nil reputans: Iussa dei sibi corde ligans. 3 Fortior hæc trucibusq[ue] uiris: Exposuit sua membra flagris. Pectore quàm fuerit ualido: Torta mammilla docet patulo. 4 Deliciæ cui carcer erat: Pastor ouem Petrus hanc recreat Inde gauisa magisq[ue] flagrans: Cuncta flagella cucurrit ouans. 5 Ethnica turba rogum fugiens: Huius et ipsa meretur opem. Quos fidei titulus decorat: Iis uenerem magis ipsa premat. 6 Iam renitens quasi sponsa polo. Pro miseris supplica domino. p ij sic

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EX PO. 227 and we show joy, as if plainly indicating it by the clapping of hands, as in the psalm: All nations, clap your hands; shout to God with the voice of exultation. And since it is neither a neutral nor an absolute word: it does not require an oblique case after it, yet, like other words, it sometimes has a dative. Horace: but I applaud myself at home, as soon as I contemplate the coins in my chest. Therefore the accusative, vitam , placed here, must be referred to an understood infinitive. Or if anyone contends that that accusative ought to be arranged with the verb plaudite : then that verb passes into the force of an active verb, and signifies to raise up, and declare, or proclaim, with joy and applause. 1 OF SAINT AGATHA. Behold, the day of the martyr Agatha of the most excellent Virgin shines forth. Christ joins her to himself: and adorns her with a double crown. 2 Fair of lineage, elegant in appearance: but more so in deeds and faith: counting earthly prosperity as nothing: binding God's commands to her heart. 3 Stronger than savage men: she offered her limbs to the lashes. How stout her breast was the twisted nipple clearly shows. 4 For whom prison was a delight: Peter the shepherd refreshes this ewe. Then, rejoicing and burning more fiercely, she ran through all torments exulting. 5 The pagan crowd fleeing the pyre: even it deserves her help. Those whom the title of faith adorns: may she herself press harder upon them than Venus. 6 Now gleaming as it were a bride in heaven. For the wretched, pray to the Lord. p ij thus

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Hymnorum Sic sua festa coli faciat: Se celebrantibus ut faueat. 7 Gloria cum patre sit genito: Spiritui prouide sacro. Qui deus unus et omnipotens: Hanc nostri faciat memorem. Amen. I Hymnus iste, monocolos est & vniformis: quòd omnia eius carmina eiusdem sint generis-Metrum ipsum: alcamanium dicitur ab inuentore, dactylicum: à pede dominatu[m] in eo gerente trimetrum à numero sedium siue locorum, & hypercatalecticum ob syllabam abundantem. Nam vnumquodque eius carmen constat ex tribus dactylis & semipede: vna scilicet syllaba, quæ metrici pedis est dimidium. Interdum tamen loco dactyli conspicitur positus spondeus: potissimum secundo in loco. At non satis diligê ter hic seruata est recta ratio quætitatis syllabarum: quòd nonnunquam syllaba, natura aut positione longa, fiat breuis, vt in quarto versu: in hac dictione gauisa, vbi seruatu[m] fuisset legitimum carmen: si sic ipsum author disposuisset: lætior inde magisque flagrans, & in sexto versu: in hac dictione supplica, vbi potius dicere debuisset author, pro miseris rogita dominum, nisi maluisset consonantiam finalè illius carminis cum præcedente carmine seruare. cui admodum visus est fuisse studiosus. Nam ferè cuiusque versus primum carmen & secundum similem habent desinentiam syllabarum: similiter tertium & quartum. Interdum verò quæ natura breuis est syllaba: fit in hoc hymno longa, vt in septimo versu, in hac dictione prouide: cuius secunda syllaba breuis est & tertia longa, & tamen ediverso constituitur eo in loco: seruata quidem fuisset illius carminis concinnitas potius hoc modo, spiritui pia lausque sacro. Crediderim tamen hæc in carminis præsentis compositione errata, potius ex librorum vitiatorum medis inducta fuisse: quàm authoris inscitia commissa. Celebrantur in eo laudes ac præconia clarissimæ virginis Agathæ: cuius vitam, agonem pro Christo, & martyrium in tertia parthenice elegantissimo carmine conscripsit Baptista Mantuanus: nostra tempestate poeta percelebris. Et quo- niam

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Hymns So let him cause his feasts to be kept: That he may favor those celebrating him. 7 Glory with the Father be to the begotten: And with due care to the holy Spirit. Who, one God and omnipotent: May make this mindful of us. Amen. I This hymn is monocolous and uniform: because all its verses are of the same kind. The meter itself is called Alcmanian by its inventor, dactylic in nature; trimeter by the number of feet, or places, and hypercatalectic because of the extra syllable. For each verse consists of three dactyls and a half-foot, namely one syllable, which is half of a metrical foot. Sometimes, however, a spondee is seen placed in the place of a dactyl, especially in the second position. But the correct rule of syllable quantity is not here observed with sufficient care: because sometimes a syllable long by nature or by position is made short, as in the fourth verse, in the word gauisa, where the legitimate verse would have been preserved if the author had arranged it thus: lætior inde magisque flagrans; and in the sixth verse, in the word supplica, where the author ought rather to have said, pro miseris rogita dominum, unless he preferred to preserve the final consonance of that verse with the preceding verse, for which he seems to have been very attentive. For in almost every verse the first and second verse-parts have a similar ending of syllables; likewise the third and fourth. Sometimes, too, a syllable that is short by nature is made long in this hymn, as in the seventh verse, in the word prouide, whose second syllable is short and the third long, and yet the opposite is placed in that position; indeed, the neatness of that verse would rather have been preserved in this way: spiritui pia lausque sacro. Nevertheless, I would believe that these errors in the composition of the present poem were introduced rather from the corruption of the books than committed through the author’s ignorance. In it are celebrated the praises and renown of the most illustrious virgin Agatha, whose life, her contest for Christ, and her martyrdom in the third part of the Parthenice, Baptista Mantuanus, a poet most famous in our time, composed in the most elegant verse. And because

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EXPO. 229 niam opus illud in lucem prolatum est: ex eo, & adiecto illi per Iodocum Badium, virum vtique de lingua latina optimè meritum & probatorum authorum illustratore diligentissimum, commentario: requiratur martyrij ipsius & gloriosæ mortis historia. IANNOTATIONS. In primo versu. Martyris ecce dies Agathæ. Inflectitur id nomen aut secundum primâ declinationem latinam: Agatha, æ, aut primam inflexione græcam: agathæ, es, sicut dicimus Helena, c: vel helene, es: & Catharina, æ: vel catharine, es. Vtroque enim promiscuè vtitur Mantuanus in supradicto opere cum vno in lo co dicit Diuæ Agathæ memoranda nouo præconia cantu. Et alio in loco. In primis Catanæam Agathen splendore parentum. Hic autem & in primo versu huius carmine: genitiuus est primæ declinationis latinæ. In eodem, versu Et diadema duplex decorat. Diadema: corona est regia, & in signum regalis maiestatis capiti imposita. Iuuenalis. Ille crucem precium sceleris tulit: hic diadema. Duplex autem diadema honorat, honestatque hanc sacram virginem: vtpote aureola martyrij & virginitatis, nam & martyr est & virgo. Denique decorare hic honorare significat quia secundam habet syllabam breuem sicut decus, oris: nomen ab eo formatum. Nempe idem verbum vt venustare & exornare signat: secundam syllabam habet longâ, sicut decor, oris: nomen pro specie & forma, & decorus p formoso, ab eo derivata: illam producunt. 3 In tertio versu. Fortior hæc trucibusque viris. Scilicet Quintiano proconsule Siciliæ: qui ipsam primùm insano amore dein de crudeli odio prosecutus, grauissimis afflixit tormentis. Hunc Mantuanus, vt nomen aptet carmini, Quintium vocat in prædicto opere: cum ait. Consul erat Siculis vir detestabilis: ora Sola ferens hominis, morem ingeniumque ferarum. Quintius, à Decio missus: sceleratior ipso barbaro & imiti domino. In eodem quoque versu flagra dicuntur flagella: quibus verbera noxiorum corporib[us] inferuntur. Et inter cætera quidem tormenta: hæc inclyta virgo flagellis cæsa legitur. Demùm in vltimo eiusdem versu carmine: dictio paulò pro aduerbio ponitur, significans idem quod clarè & manifestè. Id tamen præter vsum est probatorum latinæ linguæ authorum: qui potius eo lo- p iii co

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EXPO. 229 the name of that work was brought to light: from it, and with a commentary added to it by Iodocus Badius, a man certainly most deserving of the Latin tongue and a most diligent annotator of approved authors, let the history of the martyrdom itself and of the glorious death be sought. ANNOTATIONS. In the first verse. “Behold the day of the martyr Agatha.” That name is inflected either according to the first Latin declension: Agatha, -æ; or according to the first Greek inflection: agathæ, -es, as we say Helena, -æ, or helene, -es; and Catharina, -æ; or catharine, -es. For Mantuanus uses both forms interchangeably in the work cited above, when in one place he says, “The praises of holy Agatha, to be remembered in a new song.” And in another place, “First, Agatha the Catanean, with the splendor of her parents.” Here, however, and in the first verse of this poem: it is a genitive of the first Latin declension. In the same verse, “And a double diadem adorns her.” A diadem is a royal crown, placed upon the head as a sign of royal majesty. Juvenal: “He bore the cross, the price of his crime; this man bore a diadem.” But the double diadem honors and dignifies this holy virgin, namely the aureole of martyrdom and of virginity, for she is both a martyr and a virgin. Finally, “adorn” here signifies “honor,” because it has the second syllable short, as in decus, oris, from which the noun is formed. Indeed, the same verb, as in venustare and exornare, signifies “to make graceful” and “to embellish”: it has the second syllable long, as in decor, oris, a noun for appearance and form, and decorus from formosus, derived from it; these are pronounced long. 3 In the third verse. “More powerful than fierce men.” That is, than Quintianus, the proconsul of Sicily, who first pursued her with insane love and then with cruel hatred, and afflicted her with the most grievous torments. Mantuanus, in order to fit the name to the verse, calls him Quintius in the aforesaid work, when he says: “He was consul to the Sicilians, a detestable man, bearing only the face of a human being, but the character and spirit of wild beasts.” Quintius, sent by Decius: more wicked than the barbarian himself and his cruel lord. In the same verse too, “flagra” are called “flagella,” with which blows are inflicted on the bodies of offenders. And among the other torments indeed, this noble virgin is read to have been beaten with whips. Finally, in the last word of the same verse of the poem, the word “paulò” is used in place of an adverb, meaning the same as clearly and manifestly. Yet this is contrary to the usage of approved authors of the Latin language, who rather use it in that way ... p iii co

Transcription: ATR-1

Hymnorum co posuissent liquido, aduerbium visitatius eiusdem omni- no significationis: & seruatum fuisset carmen integrum: & consonantia illius carminis cum præcedente in exitu & calce, propter quam obseruandam: credi potest illud voca bulum ibi studiosè positum, & nimis affectanter. 4 In quarto versu. Deliciæ cui carcer erat. Id illi con sonat elogio: quod de ea canit ecclesia. Agatha lætissimè & glorianter ibat ad carcerem: & quasi ad epulas inuitata, agonem suum domino precibus commendauit. Erat enim hæc animosa virago & verè fortis mulier: apostoloru[m] Christi sedula imitatrix, de quibus dicit scriptura: quòd ibant gaudentes à conspectu coëcilij, quoniam digni habiti sunt pro nomine lesu contumeliam pati. Idem quoque, Mantuanus sic exprimit. Læta ergo & gaudens, & sperabunda: latentes. Mittitur in tenebras, & carcere conditur atro. In eodem quoque versu, cucurrit verbum suapte natura neutrale, & accusatiuum recusans: in actiuam transit significationem, idem valens quod pertransijt, siue transegit sustinendo, & ea ratione accusatiuum recipit. Virgilius. Currit iter tutum non secius æquore classis. 5 In quinto versu. Ethnica turba rogum fugiens. Ethnica: gentilis, idolorum cultui dedita, & (ne a vulgato discedam vocabulo) pagana. Ethnos enim: gentem significat, & ethnicus: gentilem. Vnde illud euangelicum. Si autem ecclesiam non audierit: sit tibi licut ethnicus & publicanus. Id consulto hic positum est: ne qui putet ethnicam turbam ab æthna monte Siciliæ denominatam, à qua dictione, thneus perdiphthongon formatur adiectiuum: non ethnicus, quod sine diphthongo scribi debet. Virgilius. ædimus astantes nequicquam lumine toruo Aethneos fratres: cælo capita alta ferentes. Hic autem insinuatur insigne miraculum: sanctæ Agathæ meritis à deo ostensum. Cum enim post foelicem eius ad cælos transitu[m] æthnamons Siciliæ graues flammas solito acrius eructaret & ignium globos: qui fluminis instar magno impetu decurrentes per agros & loca vicina, vrbis Catanensi extremum minabantur exitium. Incolę autem vrbis omnium mano destituti auxilio contra imminens incendium: ad se pulchrum sanctæ virginis Agathæ ocyus consugerunt, & velum eius tumulo superpositum rapido igni obiecerunt. qui

Transcription: Translated (English)

Hymnorum, if it had been set down as co posuissent liquido , as a more usual adverb of the same meaning: and the verse would have been preserved intact; and the consonance of that verse with the preceding one in the ending and close, for the sake of which it must be observed, one may believe that that word was placed there deliberately, and somewhat affectedly. 4 In the fourth verse. “ Deliciæ cui carcer erat ” — “To whom prison was a delight.” This agrees with the praise that the Church sings of her. Agatha went most gladly and proudly to prison, and as if invited to a feast, she commended her contest to the Lord in prayer. For this courageous woman was truly a strong woman, a diligent imitator of the apostles of Christ, of whom Scripture says that they went away rejoicing from the presence of the council, because they were counted worthy to suffer reproach for the name of Jesus. Mantuanus also expresses the same thing thus: “Glad therefore and rejoicing, and hopeful.” Hidden places. She is sent into the darkness, and shut up in the black prison. In the same verse too, currit , a verb by its own nature neuter and refusing the accusative, passes into an active meaning, being equivalent to pertransiit or transegit sustinendo , and for that reason it receives an accusative. Virgil: “The fleet runs its safe course, no less across the sea.” 5 In the fifth verse. “ Ethnica turba rogum fugiens ” — “The heathen crowd fleeing the pyre.” Ethnica : gentile, devoted to the worship of idols, and, not to depart from the common word, pagan. For ethnos signifies a people, and ethnicus , a gentile. Whence that evangelical saying: “But if he will not hear the church, let him be to thee as a heathen and a publican.” This is set down here deliberately, lest anyone think that the heathen crowd was so called from Mount Etna of Sicily, from which word the adjective Aethneus is formed with a diphthong: not ethnicus , which ought to be written without a diphthong. Virgil: “In vain we assail the Aethnean brothers standing there with stern gaze, lifting their heads to the sky.” Here, however, an outstanding miracle is hinted at, shown by God through the merits of Saint Agatha. For after her happy passing to heaven, Mount Etna in Sicily, belching forth heavy flames more violently than usual and globes of fire, which, like a river, rushed with great force through the fields and neighboring places, threatened the city of Catania with utter destruction. But the inhabitants of the city, deprived of all help by hand against the impending fire, hastily had recourse to the beautiful holy virgin Agatha, and threw her veil, laid upon her tomb, against the rapid fire, which

Transcription: ATR-1

EXO. qui protinus diuina virtute cohibitus substitit: nec vltra progredi est ausus. Quo conspecto miraculo, multi ad fidem Christi conuersi sunt: & deum in sancta virgine glorificarunt, ipsamque deinceps vt vrbis Catanensis protectricem & patronam summo studio coluerunt. Petit itaque totus hic versus: quòd cum sancta Agatha represserit Aethneum ignem, ne multitudini paganorum & ethnicis incom[m]odaret: multò potius nunc in famulis suis fidelibus & veræ fidei charactere insignitis, incendia libidinum & acrea carnalis concupiscentiæ flammas restinguat. IDE SANCTA DOROTHEA. Ratulare Cæsarea: G Patronæ colens merita. Dorotheæ solennia Solis reuexit orbita 2 Vulnerata uiuaciter Amoris Christi iaculo: Feritur hinc letaliter Hæc paganorum spiculo. Polorum sorti procerum Consors proceræ redditur: Rosarioq[ue] martyrum Flos roseus inseritur 4 Corpus humanum tumulo Funestis caret maculis: Pro meritorum cumulo Late claret miraculis. 5 Aegris salus infunditur: Cæcis uisum clarificat Surdis auditus panditur: Theophilum credificat. 6 Talis athletæ supplices Suffulti patrocinijs Cæligenarum complices Læte fruamur gaudijs. 7 Præstet hoc pater luminum: Splendorq[ue] patris inclytus: Ac illustrator hominum Par utrique paraclytus. Amen. Hymnus iste carminiambico dimetro in certo syllabarum numero assimilatur: quòd vnumquodque eius carme[m] octo syllabas complectitur, non autem in pedum obseruatione & situ: nam promiscuè trochæum in tribus primis sedibus recipit: quin potius ad rythmicam quandam consonantiam accedit: quoniam cuiusque versuum eius primum & tertium carmen, in eandem exe c t syllabarum p iiij desi-

Transcription: Translated (English)

EXO. which immediately, restrained by divine power, stood still: nor did it dare to go any farther. At the sight of this miracle, many were converted to the faith of Christ, and glorified God in the holy virgin, and thereafter diligently honored her as protectress and patron of the city of Catania. The whole point, therefore, of this verse is this: that since holy Agatha repelled the Aetnean fire, so that it might not harm the crowd of pagans and unbelievers, much more now, in his faithful servants marked with the character of the true faith, may he extinguish the fires of lust and the burning flames of carnal concupiscence. ON SAINT DOROTHEA. Ratulare Cæsarea: G Patronæ colens merita. The solemnity of Dorothea The orbit of the sun restored. 2 Wounded vividly By the dart of Christ’s love: Hence she is struck mortally By the spear of the pagans. A partner in the lot of the noble in heaven She is made a companion of the noble: And with the rosary of martyrs She is inserted as a rosy flower. 4 The human body in the tomb Is free from deadly stains: For the fullness of her merits It shines far and wide with miracles. 5 Health is poured out upon the sick: Sight is made clear for the blind: Hearing is opened for the deaf: She brings Theophilus to belief. 6 May we, supplicants of such an athlete, Supported by her patronage, As companions of the citizens of heaven Gladly enjoy the joys. 7 May the Father of lights grant this: And the illustrious splendor of the Father: And the Enlightener of men, The Paraclete equal to both. Amen. This hymn is made to resemble the iambic dimeter in a fixed number of syllables: because each of its lines contains eight syllables, though not in the observance and arrangement of feet; for it promiscuously admits a trochee in the first three positions: indeed it rather approaches a certain rhythmic consonance, since the first and third line of each verse end in the same number of syllables.

Transcription: ATR-1

HYMNORVM desinentiam, similiter secundum & quartum in consimili cadentia mutuum habent responsum. Explicat[ur] in eo præconia sanctæ virginis & martyris Dorotheæ: cuius vita loco argumenti paucis hic enrranda est, vt facilior atq; apertior totius hymni exinde habeatur intelligentia. Fuit quidem ipsa sacrata deo virgo, ex Cæsarea Capadociæ oriunda, à prima infantia sacrae fidei mysteriis ac ritu imbuta suorum parentum opera & cura, qui catholicæ fidei confessionem inuiolatam obseruabant in illa sæuissimæ persecutionis procella, quam suscitarunt contra ecclesiâ dei imperatores impij, Diocletianus, & maximianus. Hæc autem beata virgo à Fabricio prouinciæ præfecto adama- ta est, & in coniugium postulata: promissis magnis muneribus oblatisque donis si assensum illi præberet. Cui respo[n]do dit Dorothea, se iampridem Christo desponsatam & consecratam, neque fas illi esse, vt mortalem sponsum deo immortali præferret At verò succensus ira præfectus: primu[m] ipsam in dolium seruentis olei mitti iussit. Vnde omnino illæsa, virtute divina præservante, exiuit. deinde faciem eius baculis & fustibus ita cædi contundique præcepit, vt nulla in ea faciei species aut forma, reliqua videretur. Postridie autem inuenta est integrè à plagis illis curata. Demùm caput virginis gladio obtruncari debere: præses definiuit. Ad quod supplicium cum læta progredederetur Dorothea, Theophilus protonotarius regni illius irrisoriis eam verbis insectans, petlit per ludibrium ab ea quod de viridario sponsi sui rosas ad se mittendas curaret. Quod ipsa quasi serio id ille rogasset, benigniter est pollicita, licet eo tempore aspera esset hyems, & frigore torperent omnia. Cumq; gladium pro christo esset susceptura, astare illi visus est puer purpuratus & speciosus splédidaque veste adornatus, atque manu sua sportula deferés: in qua reposita erant tria mala punica & totidè rosæ. Quam cum Dorotheæ virgini vt munus à deo misum obtulisset, rogo (inquit illa) defer hæc omnia Theopholo scribæ, meo nomine, tanq[ue] donaria à me illi p[ro]missa. Mox capite obtrucata sanctu[m] cõlummauit martyriu[m]. Cæteru[m] Theophil[us] scriba in palacio præsidis tum consistens, vidit sibi astantem pulcherrimum puerum candido amictu qui illum se vocas à turba sit. Has rosas cu[m] pomis mittit tibi dono sorror mea

Transcription: Translated (English)

The ending of the hymns is arranged in a similar way; likewise the second and fourth have a corresponding cadence. In it are explained the praises of the holy virgin and martyr Dorothea, whose life must here be briefly narrated instead of an argument, so that a clearer and easier understanding of the whole hymn may be had from it. She was indeed that consecrated virgin of God, born at Caesarea in Cappadocia, instructed from early childhood in the mysteries and rites of the sacred faith through the work and care of her parents, who steadfastly observed the confession of the Catholic faith in that storm of most savage persecution which the impious emperors Diocletian and Maximian stirred up against the Church of God. This blessed virgin was loved by Fabricius, the governor of the province, and was asked in marriage, with great promises of gifts and offerings if she would give her consent. Dorothea replied that she had long before been betrothed and consecrated to Christ, and that it was not right for her to prefer a mortal bridegroom to the immortal God. But the governor, inflamed with anger, first ordered her to be thrown into a vessel of boiling oil. From this she came out completely unharmed, preserved by divine power. Then he ordered that her face be beaten and crushed with clubs and cudgels so that no appearance or feature of a face would remain visible on it. The next day, however, she was found fully healed of those wounds. At last the governor decided that the virgin’s head should be cut off with a sword. As Dorothea was going gladly to that punishment, Theophilus, the king’s protonotary, mocking her with insulting words, asked her in jest to send him roses from the garden of her bridegroom. As if he had asked this seriously, she kindly promised, although at that time it was harsh winter and everything was stiff with cold. And when she was about to receive the sword for Christ, a boy appeared to her, dressed in purple and splendid, adorned with a brilliant robe, and carrying in his hand a little basket: in it were placed three pomegranates and as many roses. When he had offered these to the virgin Dorothea as a gift sent by God, she said, “Take and carry all these to Theophilus the scribe, in my name, as gifts I have promised him.” Soon after, beheaded, she completed her holy martyrdom. Meanwhile Theophilus the scribe, then staying in the governor’s palace, saw before him a most beautiful boy in a white garment, who said that he was summoned from the crowd. “This sister of mine sends you these roses and apples as a gift.”

Transcription: ATR-1

EXPO. 233 mea Dorothea, de paradiso sponsi suis: 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 pæganorum spiculo. Paganus apud probatos authores dicitur rusticus siue villanus, hoc est ruri & in villa natus atque educatus: qui n[on] nouit vrbè, 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 Iudaismus Iudæorum est obseruatio & cultus, & Christianismus: Christianorum mos ac ritus. 3 I In tertio versu. Polorum sorti procerum. Nomine procerum intelliguntur hic cælestis regni ciues: supra omnia mundi stamenta à Christo verè nobilitati. Proceræ 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 & coetui martyrum. 4 I 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 I In quinto versu, Theophilium credi- ficat

Transcription: Translated (English)

…mea Dorothea, from the paradise of the Bridegroom to his own: just as you asked of her. And leaving roses there, the boy suddenly disappeared. But Theophilus, having seen this sign, glorified God among his saints, wondrous in his holy ones, who by his almighty power and good pleasure even in winter and freezing weather bestows roses upon whom he wills. And Theophilus was forthwith 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 two hundred and eighty-eight; her feast day is observed and celebrated every year on the sixth day of February. 2 IANNOTATIONS. In the second verse. “By the dart of the pagans.” A pagan, among approved 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 city; so called from pagus, which signifies country houses joined together as one, and many villas placed together. Yet usage has obtained even among grave authors that those who worship idols and are alien to the Christian rite are called pagans, as also in this place; and they are also hinted at in Holy Scripture by the name of Gentiles, and are for the most part called Gentiles as well. And paganism is called the rite of pagans, just as Judaism is the observance and worship of the Jews, and Christianity is the custom and rite of Christians. 3 I In the third verse. “For the lot of the heights of the heavens.” By the name of “the eminent” are understood here the citizens of the heavenly kingdom, truly ennobled by Christ above all the structures of the world. But Dorothea is here called “tall,” as though she were lifting herself to a lofty stature: not indeed by increase of body, but by sublimity of virtues. Thus the sense of this passage is that Dorothea, tall, a companion of the tall, is assigned to the lot of the heavens. And since she was drenched with her rosy blood, she herself, like a rose-flower, is placed in the rosary, that is, the company and fellowship of martyrs. 4 I In the fourth verse. “She lacks baleful miracles.” The sacred body of the blessed virgin Dorothea, says he, having been laid in the tomb, and after a long time examined and brought forth in order to be transferred elsewhere, was found whole and without any stain of corruption or putrefaction, so that just as there had been no stains of carnal desire in her, so neither did decay and conversion into dust take place in her virgin flesh. 5 I In the fifth verse, Theophilus is made to believe…

Transcription: ATR-1

Hymnorum dificare id est credentem facere atque fidelem siue ad fidem chatolicam inducere: minus vsitatum est apud authores linguæ latinæ. Cuius exactam rationem si habuisse author huius hymni (quisquis is fuerit) potius dicere debuisse. Theophilu[m] saluificat. Nam tunc & similem seruasset desinentiam cum secundo huius versus carmine, ad quam obseruandam hoc verbo ex industria vsus videtur: & nihilominus eandem seruasset (aptiore tamen vocabulo) sententiam. 6 In sexto versu. Coeligenaru[m] complices. Hoc etiam vocabulo abusus est author huius hymni, pro consortes siue participes: vt rythmicam seruasset harmoniam. Cum propriè complices dicantur, consentientes in malo, & qui alicuius mali simul sunt co[n]sci, cooperatores, authores, & conspiratores. Cæterum athleta, in eode[m] versu positum vocabulu[m], aptu[m] est & vsitatu[m], co[m]munis generis, significans pugille[m] siue agonista[m] no[n] solu[m] in certamine corporali sed & spirituali: quale est certame[m] martyrij. Quare hic rectè ipsi S. Dorotheæ id nomé ascribitur. DE SANCTO BENEDICTO. I Esu corona celsior, Et veritas sublimior: Qui consitenti seruulo Reddis perenne præmium. 2 Da supplicanti coetui Obtentu huius optimi Remissionem criminum: Rumpendo nexum vinculi. 3 Anni recurso tempore Dies reluxit limine: II Hymnus iste, carminis iambici dimetri legibus propemodum costat, præter id quòd vocalem habet alterius dictionis vocali siue collisione præpositam, & semel spodeu[m] in secundo loco pro iambo. Et quâuis peculiariter sancto Benedicto ascriptus annotetur: indifferenter tamen vna cum hymno proximè sequente, cuique sancto confessori potest attribui, quandoquidem nihil in eo sententia exprimitur, quod non alteri etiam cuiuis de beatorum confessorum numero aptè conueniat. IAN.

Transcription: Translated (English)

Hymnorum dificare, that is, to make a believer and a faithful one, or to lead to the Catholic faith: this is less usual among the authors of the Latin language. If the author of this hymn (whoever he may have been) had taken exact account of this, he should rather have said Theophilu[m] saluificat. For then he would have preserved a similar ending with the second verse of this hymn, to which ending he seems to have deliberately adapted this word; and nevertheless he would have preserved the same sense, with a more suitable term. 6 In the sixth verse. Coeligenaru[m] complices. Here too the author of this hymn has used this word improperly, for consorts or participants, so as to preserve the rhythmic harmony. For properly speaking, complices are those consenting to evil, and those who are together aware of some evil, accomplices, authors, and conspirators. Moreover, athleta, the word placed in the same verse, is apt and customary, of common gender, meaning a boxer or contestant, not only in bodily contest but also in spiritual: such as the contest of martyrdom. Therefore here the name is rightly ascribed to St. Dorothea. DE SANCTO BENEDICTO. I Jesus, crown higher than the heavens, And truth more sublime: Who to the confessing servant Give everlasting reward. 2 To the supplicating assembly By the intercession of this best one Grant remission of crimes: Breaking the bond of the chain. 3 At the recurring time of the year The day shone forth at the threshold: II This hymn is almost in keeping with the rules of the iambic dimeter meter, except that it has a vowel placed before the vowel of another word, that is, by collision, and once a spondee in the second place instead of an iamb. And although it is noted as being specifically assigned to Saint Benedict, nevertheless, together with the hymn that follows immediately after, it may be attributed to any confessor saint, since nothing in it expresses a sense that would not also fit any other from among the number of blessed confessors. IAN.

Transcription: ATR-1

EX PO. 235 1 ANNOTATIONES. In primo versu qui confite ti seruulo. Hoc in loco & in hymno etiam sequente: confi tens, confessio, & confessor, in eo sumuntur significato: quo certum vnum & proprium sanctorum ordinem, statum & gradum signant, qui ab ecclesia catholica confessores nuncupantur. Qui scilicet post apostolos, euangelistas, & martyres in confessione sancte fidei & moribus & vita perstiterunt, & per mundi contemptum egregiasque virtutes præclari: placida tandem morte in Christo quieuerunt. 2 In secundo versu. Rumpendo nexu vinculi. Peccatorum scilicet, quo constringimur: cu[m] per prauam consuetudinem peccato adiicimus peccatum, & nos ipsos arctius culpis innectimus, quæadmodum ait sapiés, < Prouer. 5 Psal. 118 Esa. 58> Funibus iniquitatum suarum constringitur peccator, & psalmus. Funes peccatorum circumplexi sunt me. Hoc verò abiici vinculum monet Esaías cum ait. Si abstuleris de medio tui catenam: & desieris extendere digitum, & loqui quod non prodest. 3 In tertio versu. Polum migravit præpotens. Subaudienda hoc loco est præpositio in: quoniam verbu[m] migrare, accusatiuum loci nominis communis sine adiectione præpositionis habere non potest. Verùm id frequens est apud authores, quòd præpositio in carmine supprimatur. Virgilius. Deuenere locos lætos & amoena vireta. 4 In quarto versu. Luculenta prædia. Luculentum id dicitur: quod excellentiæ splendorem habet & emine[n]tiam. Ampla ergo prædia & quotannis largos referentia fructus, hic luculenta dicutur. Sed illa quantacu[m]que fuerint & quantumuis spacioisa: si ad cælestia & syncera illa supernæ patriæ bona conferuntur: polluta sunt, & quasi sordida, quoniam vt de æterna sapientia dicitur: omne aurum in comparatione illius, arena est exigua. Porrò ouas apud antiquos dicebatur, qui parta de hostibus incruenta victoria vbi pauci ex hostibus cæsi fuerant: cum gloria & honore vrbem ingrediebatur, & excipiebatur publico gaudio à populo. Eratq; ouatio: minor & inferior triumpho. < Sapien. 7> At quoniam illa fiebat cu[m] ingenti lætitia: transsumptum est id vocabulum: vt lætum & gaudio gentientem signet, quomodo & hoc in loco, & in hymnis aliis frequè quenter sumitur. DE

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EX PO. 235 1. NOTES. In the first verse, “who confite / ti seruulo.” In this place, and also in the following hymn, confessing, confession, and confessor are taken in that meaning by which they signify a certain definite and proper order, state, and rank of the saints, who are called confessors by the Catholic Church. These are those who, after the apostles, evangelists, and martyrs, persevered in the confession of holy faith, in morals and life, and, distinguished by contempt of the world and outstanding virtues, finally rested in Christ by a peaceful death. 2. In the second verse: “Rumpendo nexu vinculi.” Namely, of sins, by which we are bound; when through evil habit we add sin to sin, and entangle ourselves more tightly in faults, as the wise man says, <Prov. 5; Ps. 118; Isa. 58> The sinner is bound with the cords of his iniquities, and the psalm says: The cords of sinners have encircled me. Isaiah likewise warns us to cast off this bond when he says: If you remove from the midst of you the chain, and cease to stretch out the finger and speak what does not profit. 3. In the third verse: “Polum migravit praepotens.” Here the preposition in must be understood; for the verb migrare cannot have the accusative of a common noun denoting place without the addition of a preposition. Yet this is frequent with authors, that in verse the preposition is omitted. Virgil: They came down to the pleasant places and lovely groves. 4. In the fourth verse: “Luculenta praedia.” That is called luculentum which has the splendor and eminence of excellence. Therefore ample estates, yielding abundant yearly produce, are here called luculenta. But however great and however spacious they may be, if they are compared with those heavenly and pure goods of the heavenly homeland, they are polluted and as it were sordid; for, as is said of eternal wisdom, all gold in comparison with her is a little sand. Moreover, among the ancients it was called an ovation when one, having gained a bloodless victory over enemies, with few of the enemy slain, entered the city with glory and honor and was received by the people with public rejoicing. And an ovation was smaller and inferior to a triumph. <Wis. 7> But since that was done with great joy, the word has been transferred so as to signify something joyful and full of gladness, as here in this place, and very frequently also in other hymns. DE

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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 saguinê. 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 IANNOTATIONES. 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 faucatus in corpore prurientes extingueret ipsius voluptates, quarum tandem hoc remedio victor eualit, vt author est beatus Gregorius in secundo libro dialogorum. 2 II In secundo versu. Virtute clarus & fide. Alij libri hoc

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HYMNS OF SAINT BENEDICT: another hymn. THEe, most gracious Christ the King, Here he continually confesses; He trod down the enemy bravely, The proud one and his servant. 2 Famous in virtue and faith, In the order of confession, Bearing the limbs made lean by fasting, He obtains the heavenly banquet. 3 This confessor runs more swiftly in the contest, Enduring, Than a martyr suffering the blow, Pouring out blood from the sword. 4 Therefore to thee, most gracious one, We all humbly pray: That by the grace of this blessed one Thou wouldst remit our debts to us. Amen. This hymn too is supported by the rules of iambic dimeter metre; yet it has in the fourth line of the first verse a vowel joined continuously in the final syllable of the letter without elision, which the correct rule of verse rejects. It is likewise ascribed, as the previous one, to Saint Benedict; but it can also, without injustice, be applied to any other holy confessor, as has already been said. I. NOTES. On the first verse. The proud one and his servant. 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 servant there is aptly meant our flesh, which is the servant of the soul, because it has been given to it for obedience and service, as a maidservant is in the service and bondage of her mistress. <Gal. 5> Yet the servant is proud, because the flesh lusts against the spirit, and for the most part drags one into the captivity of sin. And this is fittingly said of blessed Benedict, that he subdued the flesh. For, to pass over his daily fasts, and the meagreness and frugality of his food and drink, when once, the ancient serpent urging him on, the fires of lust began to spring up in his flesh, he cast himself naked among thorns and briars, so that, wounded by their points in his body, he might extinguish the itching desires of his pleasures, over which at last he gained the victory by this remedy, as blessed Gregory relates in the second book of the Dialogues. 2 II. On the second verse. Famous in virtue and faith. Other books this

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EXPO. 237 hoc in loco habent: virtutu & actu fide, sed perpera (quatu coniicere possum) & medose. Na nullum adest verbum aut nomen, cum quo iungantur illi tres ablatiui: actu, fide, & ordine. Neque enim patitur sententia, vt cum partcipio deferens paulo post sequente ordinentur: quod no sit illorum ablatiuvorum apta cum ea dictione (quantu ad sensus exigentiam) cohærentia. Idcirco commutandu duxi hoc modo versum: vt hic legitur. 3 In tertio versu. Quam martyr ictu sustinens. Qua[m]uis propria martyrij ratio consistat in effusione sanguinis pro confessione nominis Christi & ea magni apud deum sit precij, secundum largiore tamen nominis illius vsum, in diuturna perpessione tribulationum atque persecutionum pro iustitia, quas cum patientia fert animus, etiam martyrium reputatur, quanuis pro Christo non effundatur sanguis. Et posset quispiam diutius afflictionibus pressus quas æquo tolerat animo: plures apud deum haberi & ampliore compensandus præmio, quam alter compendiariam pro Christo mortem sustinens. Quis enim dubitat sanctum Iob sublimiore apud deum loco cæseri: quam plærosque martyrum breui morte consummatorum? Idcirco de sancto Martino canit ecclesia, quod etsi eum gladius persequentium non detigit: palmam tamen martyrij non amisit. IN TRANSITV SANCTI Benedicti. 1 Nter æternas superum coronas Quas sacro portas retinent agone: Emicas celsis meritis coruscus O benedicte. 2 Sancta te compsit puerum senectus: Nil sibi de te rapuit uoluptas. Aruit mundi tibi flos: ad alta Mente leuato. 3 Hinc fuga la spus, patriam, parentes Deseris: feruens cremi colonus. Edomas carnem, subigisq; Christo Tortor

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EXPO. 237 Here in this place they have: by the virtue and act of faith, but improperly (as far as I can infer) and awkwardly. For there is no word or noun present with which those three ablatives, actu, fide, & ordine, may be joined. Nor indeed does the sense allow that, with the participle carrying on and the next word following shortly after, they should be arranged thus; for that construction is not suitably coherent with those ablatives, in relation to the requirement of the sense. For this reason I judged the verse should be changed in this way, as it is read here. 3 In the third verse, Quam martyr ictu sustinens. Although the proper notion of martyrdom consists in the shedding of blood for confession of the name of Christ, and this is of great price before God, yet according to the broader usage of that word, in the long endurance of tribulations and persecutions for righteousness, which the soul bears with patience, even that is reckoned martyrdom, although blood is not shed for Christ. And someone pressed for a long time by afflictions, which he bears with an even mind, might perhaps be held by God in higher esteem and rewarded with a greater recompense than another who endures a brief death for Christ. For who doubts that blessed Job is placed in a more exalted position before God than many martyrs brought to completion by a brief death? Therefore the Church sings of blessed Martin that, although the sword of his persecutors did not touch him, yet he did not lose the palm of martyrdom. IN THE PASSING OF SAINT Benedict. 1 Among the eternal crowns of the heavens Which the sacred struggle keeps for you: You shine forth, brilliant with lofty merits, O blessed one. 2 Holy old age adorned you as a boy: Pleasure took nothing from you of itself. The flower of the world withered for you: with mind Lifted on high. 3 Hence fleeing pleasures, homeland, parents, You leave; a fervent cultivator of the burnt land. You subdue the flesh, and subject it to Christ, Tormentor

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HYMNORVM 238 Tortor acerbus. 4 Ne diu tutus latebras foueres: Signa te produnt operum piorum Spargitur fælix celeri per orbem: Fama uolata. 5 Fracta restauras prece præpotenti. Fragis oblatum cruce mortis haustum. Currit ignarus monachus per undas: Patre iubente: 6 Verberas fratrem: fugit hostis atrox. Ad manus ferrum redit è profundo. Præcipis rupi: uomit illa riuos Arua rigantes. 7 Ales agrestis sibi iussa complet. Lora constricti pie uisa soluis. Conspicis mundum radio sub uno: Raptus ad astræ. 8 Mortuum uit æ reuocas precando: Corda multorum penetras propheta. Cernis ad cælos animas leuari Clarificatus. 9 Landet exultans, deitas creatrix: Te chori nostri iubilus perennis. Quem poli iungas superis choreis: Quæsumus omnes. Hymnus iste, carminis sapphici & adonici modulationem integrè & concinnè seruat. Singuli nanque versus tria prima carmina habent sapphica: quartum verò adonicum. Quem sancto Benedicto peculiare & proprium, vna cu[m] hymno proximè sequente: benigniter pro sua humanitate mihi commnicavit, atque ad me transmisit religiosus vir, frater Gulihelmus Vassorius: vitæ monasticæ apud Cluniacu[m] obseruantissimus, & ibidem sub regulari disciplina iampridem deo assiduè militas. Et quoniâ ambo

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HYMN 238 Cruel tormentor. 4 Do not for long shelter yourself safely in hiding places: The signs of your pious works betray you; Happy is one spread swiftly throughout the world: Fame has flown. 5 By your all-powerful prayer you restore what is broken. What was offered by the wound, you draw forth with the cross of death. The monk runs through the waves, unaware: At the Father's command: 6 You strike the brother: the savage enemy flees. The iron returns from the depths to your hands. You command the rock: it pours out streams Watering the fields. 7 The wild bird faithfully fulfills the orders given to it. You piously loosen the reins of the bound man, once seen. You behold the world beneath a single ray: Caught up to the stars. 8 You call back the dead to life by prayer: O prophet, you penetrate the hearts of many. Glorified, you see souls being lifted up to heaven. 9 The creating Godhead sings in triumph: Our choir is your everlasting jubilation. May you join whom the heavens join to the choirs above: We pray for all. This hymn carefully and elegantly preserves the meter of the Sapphic and Adonic song. For each verse has the first three lines Sapphic; the fourth, however, Adonic. The religious man, Brother Gulihelmus Vassorius, most observant of monastic life at Cluny and long since serving God there under the rule, kindly communicated and sent to me this hymn, peculiar and proper to Saint Benedict, together with the hymn following immediately next, by his humanity. And since both

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EXPO. 239 ambo elegantes admodu[m] sunt & compendiosi, paucisque multam & piam complectentes sententiam: dignos eos du xi quos cæteris hymnis hic inserere. Author huius hym ni: Petrus Mauritius, cognométo Venerabilis, abbas Cluniacensis: & virtute & doctrina clarissimus. Describitur in eo sancta conversatio beati patris Benedicti: ab ipso puerili suo ad exitum vsque vitæ eius, & præclara eius miracula paucis hic costringuntur, elegater admodu[m] & ve nustè ea quidem arte, vt quatuor versibus quinto, sexto, septimo & octauo: duodecim miracula ipsius contineatur vnoquoque scilicet versu tria: quæ omnia cu[m] aliis hic no[n] expressis: à beato Gregorio in secundo libro dialogoru[m] planius enarrantur. 2 IANNOTATIONES. In secundo versu. Sancta te compsit puerum senectus. Sicut ipsius métis est pueritia: leuitas scilicet & incompositi animi inconstantia, de qua[m] ait scriptura. Puer centum annorum morietur, & væ tibi terra cuius rex est puer. Ita & animi humani est senectus: < Esa. 65> morum scilicet maturitas, grauitas, & constantia. Et illa interdum annis puerilibus diuino munere est coniuncta: < Eccl. 4> vt fuit in sancto Benedicto, & aliis plærisque sanctis. De hac autem senectute mentis ait Salomon in libro sapientiæ. < Sapien. 4> Senectus enim venerabilis est: non diuturna, nec numero annorum computata. Cani autem sunt sensus hominis: & ætas senectutis, vita immaculata. 3 In tertio versu. Feruens eremi colonus. Eremus, sine aspiratione scribit debet, & media syllaba longa proferri. Nam apud Græcos scribitur per : quæ apud Latinos semper in e longum convertitur. Baptista Mantuanus in bucolicis. Sola quòd in vastam nondum discessit eremum. Secutus autem est hic author vulgarem vsum ex inscita literarum Græcarum inductum, qui mediam syllabam corripit: vt & in illo loco hymni de sancto Ioane Baptista. Præpotens martyr, eremique cultor. Et nonnullis in locis apud Prudentium. Verùm non sunt hi authores in hoc imitandi: sed vt exposcit ratio, media syllaba datæ dictionis in carmine semper producenda. Est & id nomé foeminini generis. Hieronymus. Inter multos sæpe dubitatum est: à quo habitari coepta sit eremus, significatque solicitudine[m] siue desertum. In

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EXPO. 239 these are very elegant and highly concise, and they contain in few words much that is devout and meaningful: I judged them worthy to be inserted here among the other hymns. The author of this hymn: Petrus Mauritius, surnamed the Venerable, abbot of Cluny: most famous for both virtue and learning. In it is described the holy life of blessed Father Benedict, from his boyhood all the way to the end of his life, and his illustrious miracles are here briefly compressed, very elegantly and beautifully indeed, in such a way that in the fourth, fifth, sixth, seventh, and eighth verses twelve miracles are contained, three in each verse; all of which, together with others not expressed here, are more fully recounted by blessed Gregory in the second book of the Dialogues. 2 ANNOTATIONS. On the second verse. Sancta te compsit puerum senectus. Just as childhood is a kind of old age for the soul: namely, the lightness and instability of an unformed mind, of which Scripture says, “The child of a hundred years shall die,” and “Woe to thee, O land, whose king is a child.” So too there is an old age of the human soul: namely, maturity of character, gravity, and steadfastness. And sometimes this is joined by divine gift to childish years, as it was in blessed Benedict and many other saints. Of this old age of the mind Solomon speaks in the Book of Wisdom: “For honorable old age is not that which standeth in length of time, nor measured by the number of years. But the understanding of a man is gray hairs, and an unspotted life is old age.” 3 On the third verse. Feruens eremi colonus. Eremus should be written without aspiration, and the middle syllable should be pronounced long. For in Greek it is written with eta, which among the Latins is always turned into a long e. Baptista Mantuanus in the Bucolics: “Because she had not yet departed into the vast desert.” But this author followed the common usage, introduced from ignorance of the Greek letters, who shortens the middle syllable, as also in that line of the hymn on Saint John the Baptist: “Mighty martyr, and inhabitant of the desert.” And in certain places in Prudentius. Yet these authors are not to be imitated in this: rather, as reason requires, the middle syllable of the given word in verse must always be made long. It is also a feminine noun. Jerome: “It has often been debated among many by whom the desert first began to be inhabited,” and it signifies solitude or wilderness. In

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240 HYMNORVM 5 In quinto versu. Fracta restauras prece præpotenti. Scilicet capisterium, à nutrice sua ad purgandum triticum à vicinis mulieribus commodatum, quod incautè super mensam dimissum cum foret contractum: sancti Benedicti adhuc pueri precibus & lachrymis redintegratu[m] est. In eiusdem verò versus secundo carmine: id innuitur miraculum, quòd cum in vase vitreo oblatum esset viro dei vinum veneno commixtum ab iniquis fratribus, qui seueritatem disciplinæ eius ægro ferebant animo: facto crucis signo à beato Benedicto vas illud protinus est con fractum, & mixti veneni prodidit insidias. Duo verò postrema eiusdem versus carmina: id insinuant miraculum, quòd cum Placidus puer, sancti Benedicti discipulus incautè aquam hauriens cecidisset in fluuiu[m]: vir dei in cella consistens & id in spiritu cognoscens, præcipit Mauro suo itidem discipulo: vt cito accurreret, Placidumque à submersione eriperet. Ille verò tanta sol: citudine iussa patris expleuit: vt super aquam quasi solidam terram decurrens (quanuis id tunc non aduerterit) puerum aquis extraxerit. 6 In sexto versu. Verberas fratrem. Eum scilicet, qui ex animi inconstantia in oratione perstare cum alius non potuit: visusq[ue]; est sancto viro, à nigro quodam puero per ambriam vestiméti extra oratorium pertrahi. Quem monachum vbi pro ea culpa virga castigauit: fugit ab eo omnis illa tentatio, quasi dæmon ipse verbera illa pertulisset. Secundum verò eiusdem versus carmen: id refert signum, quòd cu[m] quidam monachus præcepto patris Benedicti vepres succideret iuxta lacum: ferru[m] ipsum à manubrio seiunctum decidit in aquam. Quod vbi vir dei cognouit: acceptum manubrium immisit aqvæ, & annatans ferrum illi rursum vnitum est. Denique duo postrema eiusdem versus carmina: id commemorant, quòd cum fratres eiusdem monasteri, sancti patris, in ardui mo[n]tis cacumine constituti, graui laborarent molestia ad querendam in lacu inferiori procul distante aquam, viri dei precibus suprema montis illius rupes aquam largiter scaturiuit, liquidumque fontem euomuit. 7 In septimo versu. Ales agrestis sibi iussa complet. Coruus scilicet: qui iussus à sancto viro tollere panem veneno infectu[m], oblatu[m] quasi pro benedictio[n]e viro dei, à sa- cerdotè

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240 HYMNS 5 In the fifth verse. You restore the broken by mighty prayer. That is to say, the kneading tray, lent by his nurse to neighboring women for cleaning wheat, which had been carelessly left on a table and had been damaged, was restored by the prayers and tears of the still-young Saint Benedict. In the second line of the same verse, this miracle is indicated: when wine mixed with poison had been offered in a glass vessel to the man of God by evil brethren, who bore the severity of his discipline with an ill spirit, at the sign of the cross made by blessed Benedict that vessel was immediately broken, and it revealed the plot of the mixed poison. The last two lines of the same verse suggest this miracle: when Placidus, the boy and disciple of Saint Benedict, was carelessly drawing water and had fallen into the river, the man of God, remaining in his cell and recognizing it in spirit, ordered his Mauro, likewise a disciple, to hurry at once and rescue Placidus from drowning. He, with such speed, carried out his father's command that, running over the water as if it were solid ground, he drew the boy out of the water, though at the time he did not realize it. 6 In the sixth verse. You strike the brother. That is to say, the one who, because of the unsteadiness of his spirit, could not remain in prayer when the others could not either, was seen by the holy man to be dragged outside the oratory by some black boy, by the sleeve of his garment. When the monk was chastised with a rod for that fault, all that temptation fled from him, as if the devil himself had endured those blows. The second line of the same verse refers to this sign: when a certain monk, at the command of Father Benedict, was cutting down thornbushes beside a lake, the iron itself, separated from the handle, fell into the water. When the man of God learned of this, he took the handle and plunged it into the water, and the floating iron was joined to it again. Finally, the last two lines of the same verse commemorate this: when the brothers of that same monastery, placed on the summit of a high mountain, were laboring under great hardship in obtaining water from a lake far below, by the prayers of the man of God the highest rock of that mountain gushed forth water abundantly and poured out a flowing spring. 7 In the seventh verse. The wild bird fulfills the commands given to it. That is, the raven: which, when ordered by the holy man to take away a loaf of bread infected with poison, offered as though for a blessing to the man of God, by the pries

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EXPO. 241 cordote quodam inuidia in eum stimulato, atque in eum deferre locum vbi d[em]nullo hominu[m] posset inueniri: mox iussa co[m]pleuit, & pan[n]e venenatu[m] sustulit ac asportauit. Secudum autem eiusdem versus carmen: id memorat, quòd cum Gothus quidam crudelis & sæuus rusticum vnum lo ris constrictum ante se impelleret ad sanctum Benedictu[m]: cui rusticus ipse res suas (quas inhumanus ille miles cruciatu[m] & poenis extorquere & diripere volebat) se commississe dixit, ad solam oculorum uiri dei in eos co[n]rectionem atque subleuationem: dissoluta sunt illico vincula illa, & viso hoc signo: persecutor ipse à tanta immanitate repressus est. Denique tertium & quartum eiusde[m] versus carme[m]: id recensent miraculum, q[uod] cu[m] semel intempesta nocte sanctus Benedictus orationi intentius vacaret, vidit effusam de coelo lucem atras noctis tenebras effugantem: & in ea totum mundu[m] velut sub vno solis radio collectu[m], atq[ue] ante eius oculos adductu[m] fuisse. 8 In octavo versu. Mortuu[m] vitæ reuocas pre[n]catu. Filiu[m] scilicet illius rustici: qui relicto ad ostiu[m] monasterij, filij sui mortui corpore, perrexit in agru[m] ad sanctu[m] Benedictu[m]: importunóq[ue]; clamore filiu[m] suu[m] reddi postulauit, mortuumq[ue]; ad vitu[m] reuocari. Cuius improbis vocibus euictus vir dei in oratione prostratus: petiuit à deo anima[m] pueri suo corpori restitui, quod & impetrauit. Secundu[m] verò eiusde[m] versus carmen, id refert signum, q[uod] cum sancto viro cibum sumenti hora vespertina astaret v[er]nus ex fratribus lucernam manu tenens: & tum dus animo indignaretur intra se, q[uod] tale deberet illi impendere ministerium: beatus Benedictus cognoscés superbiâ illius cogitatus: iussit ab eo lucernâ auferri, aliumque illi succedere officio: quod is taquâ abiectu[m] & vile existimarat, atque seipso indignu[m]. Insuper die sui obitus & futurâ monasterij sui eversionem: longè ante prænunciauit. Nô immeritò igitur: etiam hic propheta nuncupatur. Demùm duo postrema eiusde[m] versus carmina id recitant signum, quòd sanctus Benedictus sublatus in spiritu & diuino lumine illustratus: vidit anima[m] Germani episcopi Capuani tanquam sphæram igneam ab angelis in cælum deferri. Verùm hæc omnia miracula diffusius in supradicto beati Gregorij opusculo commemorantur: & ex eo loco ia[m] ante nominato planius agnoscenda sunt & requirenda. q 1 N

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EXPO. 241 with a certain cord, envious men having been stirred up against him, and to carry him off to a place where no man could be found: he quickly carried out the order, and took up and carried away a poisoned loaf. But the second story of that same verse recounts that, when a certain cruel and savage Goth was driving a peasant, bound fast with straps, before him to Saint Benedict, that peasant said that he had entrusted his possessions to the man of God’s care, since that inhuman soldier wished to extort and plunder them by torture and punishments; and at the mere correction and relief of the man of God’s eyes toward them, those bonds were immediately loosed, and when this sign was seen, the persecutor himself was restrained from such great cruelty. Finally, the third and fourth stories of that same verse recount this miracle: that once, deep in the night, when Saint Benedict was engaged more earnestly in prayer, he saw a light poured from heaven, driving away the black darkness of night; and in it the whole world, as if gathered into a single ray of the sun, was brought before his eyes. 8 In the eighth verse: “You recall the dead to life by your prayer.” That is, the son of that peasant, who, leaving the dead body of his son at the monastery gate, went out into the field to Saint Benedict and with urgent shouting demanded that his son be restored to him and the dead one called back to life. Overcome by his shameless cries, the man of God, prostrate in prayer, asked God that the boy’s soul be restored to his body, and he obtained it. But the second story of that same verse relates the sign that, when at evening hour the holy man was taking food, one of the brothers stood by holding a lamp in his hand; and when the youth within himself was angered that he should have to render such service to him, the blessed Benedict, recognizing the thought of that man’s pride, ordered the lamp to be taken from him and another to take his place in the office: what that man had considered so lowly and base, and unworthy of himself. Moreover, he long beforehand foretold both the day of his death and the future destruction of his monastery. Therefore not without reason is he also called a prophet here. Lastly, the last two stories of that same verse recount this sign: that Saint Benedict, raised up in spirit and illumined by divine light, saw the soul of Bishop Germanus of Capua being carried into heaven by angels like a fiery sphere. But all these miracles are commemorated more fully in the aforesaid little work of blessed Gregory; and from that place already named they are to be more clearly recognized and sought out. q 1 N

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Hymnorum In Translatione Sancti Benedicti. 1 Claris coniubila Gallia cantibus: Læteris Benedicti patris ossibus. Foelix quæ gremio condita proprio: Seruas membra celebria. 2 Miris Italiæ fulserat actibus: Gallos irradiat corpore mortuus. Signis ad tumulum crebrius emicat: Illustrans patriam nouam. 3 Hic uatum ueterum facta resuscitat: Morti quod libuit mortuus imperat. Extinctum propriis ossibus excitat: O quàm mira potentia. 4 Nauis per fluuium nat sine remige: Mirando glaciem desecat impetu. Sancti membra ferens obuia flumini: Vndas reuerberat. 5 Eductum fluuiu sensit ut arida: Non curans gelidi frigora temporis, Vestit cuncta nouis illico floribus Mutata facie soli. 6 Iam cælo residens O pater optime Diuinis famulos imbue regulis: Angustum per iter scandere largiens Dona regna perennia. 7 Cunctorum dominans omnipotentia Quæ de sede poli conspicis omnia: Psallentum placide suscipe cantica Votis uoce precantia. Amen. Hymnus isle, carmine asclepiadæo & gliconico decê- ter ac venustè componitur: habens in vnoque versu tria prima carmina asclepiadæa, & quartum Gliconicum. Author eius, idem qui & ante cedentis: Petrus scilicet Mauritius

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Hymns On the Translation of Saint Benedict. 1 Gallia, join in joyful songs with clear voices: You rejoice in the bones of Benedict the father. O blessed land, which, laid in your own bosom, Preserves his renowned remains. 2 He had shone with wondrous deeds in Italy: Now, though dead, he sheds his light upon the Gauls in his body. At the tomb he shines forth more and more with signs: Illuminating the new fatherland. 3 Here he restores to life the deeds of the ancient seers: The dead commands what pleased death. With his own bones he raises up the one laid low: O what marvelous power. 4 A ship, without oars, floats along the river: With wondrous force it cuts through the ice. Carrying the saint's remains to meet the river: It beats back the waves. 5 As the river drew it forth, the dry land felt it: Paying no heed to the frosts of the cold season, It at once clothes everything with new flowers, The face of the ground being changed. 6 Now seated in heaven, O most excellent Father, Instruct your servants in divine rules: Granting them to climb the narrow path, Give the gifts of everlasting kingdoms. 7 Ruling over all in omnipotence, You who from the seat of heaven behold all things: Receive gently the songs of those who sing psalms, Their prayers and voices beseeching you. Amen. This hymn is composed with due skill and grace in Asclepiadean and Glyconic meter: it contains in each verse three first Asclepiadeans and a fourth Glyconic. Its author is the same as that of the preceding one: namely, Petrus Mauritius.

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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 lao 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 sit 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 inceptæ sermo. 2 In secundo versu.. Miris Italiæ ful 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 Aluminis, divina revelatione 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 Venerabilis, abbot of the monastery of Cluny, outstanding in remarkable virtue and in learning in the sacred letters; in prose also and in verse most elegant, as his works show. Miracles are recounted in him: in the translation of the sacred body of blessed Father Benedict, shown from heaven. By contemplation of these, Gaul, preserving that hidden treasure, is stirred up to the praise of God and the celebration of so great a father. II. ANNOTATIONS. In the first verse. “Rejoice, O bones of blessed Father Benedict.” The grace and sonority of the Asclepiadic poem require a caesura at the end of the first choriamb, so that, namely, its last syllable may be the end of a word. But in this poem that could not be observed, because the name Benedictus, which had to be expressed at least once in order to point to him—about whom the hymn is sung in particular—did not allow such a caesura to be made, on account of the quantity of its syllables, less suitable to the observance of this division. Likewise in the same verse: the verb coniubilare has its second syllable shortened by necessity of the poem, whereas among approved authors the noun iubilium, from which the verb iubilo is derived, is always lengthened. Sillius: “And the happy Cyclops heard the shouts from the cliffs.” Indeed even the simple verb itself also has its first syllable long. Faustus in the Bucolics: “Every field rejoices and casts its voice to the stars.” Moreover, in the second line of this verse, it is preferable that the optative verb “you may rejoice” be read rather than the indicative “you rejoice,” because through the former there is greater coherence of sense and words than through the verb of indicating, and the discourse continues the exhortation that has begun. 2 In the second verse. “With wondrous deeds he had shone forth in Italy.” Namely, on Mount Cassino, in the province of Benevento, where the monastery of blessed Father Benedict had been built, which by singular virtue and by the signs of miracles had wonderfully illumined the lives of men. But when it was later overthrown by the Lombards, as the saint himself had long before predicted, the venerable father Mummolus, abbot of the monastery of Floriacensis in Gaul, not far from the bank of the river Loire, admonished by divine revelation, sent a religious brother to Mount Cassino: the sacred bones of blessed Father Benedict were found by a heavenly indication, and by night light showing the place in which they lay hidden, into Gaul, which ...

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HYMNORVM transferri curauit atque in Floriacensi monasterio reuerenter collocari. 3 In tertio versu. Hic vatum veterum facta resuscitat. Ipsius scilicet Helisæi, in cuius tumulum cum coniectum esset hominis mortui corpus: contra actu sacrorum ossium eius revixit qui mortuus fuerat, sequen in pedes erexit, vt quartus liber regum comemorat. <4. Reg. 13> Haud aliter attactu sacri corporis sancti Benedicti, cum transferretur: mortuus ad vitam revocatus est. 4 In quarto versu. Nauis per fluuiu[m] nat sine remige. Hic aliud recitatur miraculum in illa translatione factum: vtpote quòd nauis cui sacra ossa erant imposita, sine gubernatore & nauta, recto cursu fluuium sine offensione transiuit, glaciem ipsam (nam frigore concreta erat aqua) haud secus quam aquam fluidam dissecuit, & contra aquæ cursum mira celeritate, aduerso quidem flumine deuecta est ad portum. 5 In quinto versu. Eductum fluuio sensit vt arida. Aliud quoque signum coelitus ostensum hic describitur, scilicet quòd cum navigatione completa sancti Benedicti corpus quando transferebatur terram contigit: tunc arbores omnes loci illius florescere coeperunt, & nouis subito vestiri frondibus: quamuis hyberno frigore tunc omnia rigerent. Dignatus est enim dominus hoc mirabili ostento sanctum suum glorificare: & supra naturæ legem, brumalem glaciem in vernam temperiem repente commutare. IN ANNUNCIATIONE beatæ Mariæ. Ave maris stella Dei mater alma. Atq[ue] seper uirgo: Fælix cæli porta. 2 Sumens illud aue: Gabrielis ore. Funda nos in pace: Mutans namen Euæ. 3 Solue uincla reis: Profer lumen cæcis. Mala nostra pelle: Bona cuncta posce. 4 Monstra te esse matre. Sumat per te preces: Qui pro nobis natus Tulit esse tuus. 5 Virgo singularis Inter omnes mitis: Nos culpis solutos Mites fac et castos. 6 Vitam præsta puram Iter para tutum Vt

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HYMNORVM He caused them to be transferred and reverently placed in the monastery of Floriacum. 3 In the third verse. He restores the deeds of the ancient prophets. That is, of Elias himself, into whose tomb when the body of a dead man had been cast, by contact with his holy bones he who had died came back to life, and was raised to his feet, as the fourth book of Kings recounts. <4. Reg. 13> Not otherwise, by the touch of the sacred body of Saint Benedict, when it was being transferred, a dead man was recalled to life. 4 In the fourth verse. A ship travels the river without a rower. Here another miracle accomplished in that translation is recounted: namely, that the ship on which the sacred bones were placed, without helmsman and sailor, crossed the river in a straight course without mishap; it cut through the ice itself, for the water had been frozen by the cold, no differently than through flowing water, and against the current of the waters it was borne with wondrous speed, indeed carried down the river to the port. 5 In the fifth verse. As dry land felt it drawn up from the river. Here too another sign shown from heaven is described, namely that when the navigation was completed and the body of Saint Benedict was being transferred, it touched the ground: then all the trees of that place began to blossom and were suddenly clothed with new leaves, although at that time everything was stiff with winter cold. For the Lord deigned to glorify his saint with this marvelous sign, and, beyond the law of nature, suddenly to change the wintry frost into springtime warmth. IN THE ANNUNCIATION of the blessed Mary. Hail, star of the sea, nurturing Mother of God. And ever virgin: happy gate of heaven. 2 Taking that Ave from Gabriel’s mouth. Establish us in peace, changing the name of Eve. 3 Loose the chains of the guilty; bring forth light to the blind. Drive away our evils; ask for all good things. 4 Show yourself to be a mother. Through you may he receive prayers: who, born for us, deigned to be yours. 5 Virgin unique, gentlest among all: when our sins are washed away, make us gentle and chaste. 6 Grant a pure life, prepare a safe way, that

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EXO. 245 Vt uidentes Iesum Summo Christo decus. Semper colletemur. Spiritui sancto: 7 Sit laus deo patri: Trinus honor unus. Amè. Præsens hymnus, metri trochaici trimetri speciem gerit: quandoquidem vnusquisque eius versus quatuor co- plectitur carmina, quorum singulum tribus constat pedi- bus disyllabis. Verùm pedes legitimos & illi debitos car- mini, suis in locis non seruat. Nam cum omnibus in locis trochæum deberet habere: loco eius nunc spondeum, nûc iambum, nunc pyrrhichium promiscuè recipit. Quare in solo syllabarum numero cum trochaico carmine couenit, quod vnûquodque eius carmen sex syllabas (nisi fiat col- lusio vocalium: ob quam septima superadditur syllaba) si- cut & trochaicu complectitur. Laudatur in eo sacrosan- cta virgo Maria, q[ui] ab angelo cælitus misso salutata: dei mater est effecta. Denique rogatur vt nobis materna osté dens viscera: filium reddat placatum atque benignum. IANNOTATIONES: In primo versu. Aue maris stella. Hæc nûcupatio, qua semper sancta virgo, stella ma ris appellatur: alludit interpretationi nominis eius. Maria etenim, stella maris interpretatur: vt testis est beatus Ber- nardus in secunda homilia Euangelij. Missus est angelus Gabriel à deo. Loquamur (inquit) pauca & super hoc no- mine Maria: quod interpretatu[m] maris stella dicitur, & ma tri virgini valde conuenienter aptatur. Ipsa nanque ap- tissimè syderi co[n]paratur, quia sicut sine sui corruptione sidus suum emittit radiu[m]: sic absque sui læsione virgo par- turit filium. Nec syderi radius suam minuit claritate: nec virgini filius suam integritatem. Ipsa est igitur nobilis il- la stella ex Iacob orta, cuius radius vniuersum orbem illu minat: cuius splendor & præfulget in supernis & inferos <Num. 14> penetrat, terras etia[m] perlustrans, & calefaciens magis mé tes quàm corpora: fouet virtutes, excoquit vitia. Ipsa in- quam est præclara & eximia stella, super hoc mare ma- gnum & spaciosum necessario subleuata: micans meritis, illustrans exéplis. Hæc Bernardus. 2 In secundo ver- su. Mutans nomen Eux. Putant nonnulli mutatione illam nominis Eux in nomen aue esse factam: quia iisdem lite- ris sed ediuerso sumptis, illæ duæ dictioes Eua & aue scri- q[ue] iij bantur.

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EXO. 245 So that, seeing Jesus, by Christ most high, we may ever be gathered to the Holy Spirit; 7 Let there be praise to God the Father: one honor to the Trinity. Amen. This hymn bears the form of trochaic trimeter meter: since each of its verses contains four groups of songs, each of which consists of three disyl- labic feet. But it does not keep the proper and due feet of the song in their places. For whereas it ought to have a trochee in all places: in place of it it now receives a spondee, now an iamb, now a pyrrhic, indiscriminately. Wherefore in the number of syllables alone it agrees with trochaic song, because each of its lines contains six syllables (unless there be a collision of vowels: because of which a seventh syllable is added) just as trochaic verse does. In it the most holy Virgin Mary is praised, who, greeted by the angel sent from heaven, became the Mother of God. Finally she is asked that, showing us her motherly heart, she may make the Son favorable and kind to us. ANNOTATIONS: On the first verse. Hail, star of the sea. This title, by which the holy Virgin is always called the star of the sea, alludes to the interpretation of her name. For Mary is interpreted as “star of the sea,” as blessed Bernard testifies in the second homily of the Gospel, “The angel Gabriel was sent by God.” Let us speak (a few words) about this name Mary, which, interpreted, is said to mean star of the sea, and is very fittingly applied to the Virgin Mother. For indeed she is most aptly compared to a star, because just as without corruption a star sends forth its ray, so the Virgin brings forth a son without injury to herself. Nor does the star’s ray diminish its brightness, nor does the son diminish the Virgin’s integrity. She therefore is that noble star sprung from Jacob, whose ray illuminates the whole world: whose splendor shines both in the heavens and penetrates even to the depths of the earth, also traversing the lands, and warming minds more than bodies: it nourishes virtues, and burns away vices. She, I say, is that renowned and outstanding star, necessarily raised above this great and spacious sea: shining by her merits, enlightening by her examples. Thus Bernard. 2 On the second verse. Changing the name Eux. Some think that the change of the name Eux into the name Ave was made because, with the same letters taken but in reverse order, those two words, Eva and Ave, are written; q[ue] iij

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Hymnorum bantur. Si enim id nomen eua 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 (nî Latina omnino est & nô commixta ex Græco & Latino) quod salve, & 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 secundùi códitionem & sortem ipsius Eua: omnino mutatam in oppositas proprietates per sacrâ virgine. Quippe maledictio illata Eua: 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 Eua. 4 In quarto versu. 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 being sung. For if you read that name, Eua, in reverse order of the letters, beginning from the end, the name Aue is formed. They say that this means the same as “without ve,” because a is a negative particle, while ve is an interjection expressing a curse. But such an interpretation seems arbitrary and fabricated, and neither assigned by any approved author nor sufficiently consistent in reason. For a is indeed a negative particle in composition, not 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. Likewise, the particle ve, as an interjection signifying curse and misery, utterly shuns composition and does not adhere to another word to form a third. Therefore, according to the truth of the matter, in this word aue neither the first particle is negative nor the second threatening a curse or misery; rather, the whole is a simple, uncompounded, and primitive word, meaning the same among the Latins (if it is wholly Latin and not mixed from Greek and Latin) as salve, and suitably applied to a greeting. Thus that is incidental and contributes nothing to the matter: namely, that those two words, Eua and aue, are written with the same letters but in reverse order; nor does that do anything for the point proposed: the changing of one name into the other. But that change of the name Eua by the blessed virgin should rather, in my judgment, be understood according to the condition and lot of Eve herself: wholly changed into opposite properties through the holy 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 the ancient homeland and entry into paradise. And so the other conditions, which in Eve argue imperfection, have been changed into their opposites and into signs of perfection in the most sacred virgin, who for that reason can fittingly and reasonably be said to have changed the name of Eve. 4 In the fourth verse. Natus tulit esse tuus. Tulin: he wished, desired, deigned. For ferre, joined with an infinitive verb, signifies to will and to desire: Ovid. In the new one the mind carries

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EX PO. animus mutatas dicere formas Corpora. 7 In septimo versu. Trinus honor vnus. Sicut laus patri tribuitur in primo huius versus carmine, & decus Christo 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] resp[on]deat nominatiu[m]. Quare [n]o[n] postremi versus vltimo carmine, poti[us] legendu[m] c[on]seco, trin[us] honor vn[us]: q[uæ] trib[us] honor vn[us]. N[on] si hoc secudo loco fiat lectio, t[ame]n c[on] spiritui s[an]cto nihis particulatim attribueretur, 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[us], quia idé 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[irit]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] ratioe 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 ecclesiæ sponsa sua morte sua abluerit à peccatis. q iiiij CLAN-

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EX PO. to speak of bodies changed in form. 7 In the seventh verse. “Threefold honor, one.” Just as praise is given 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 may correspond to each of the divine persons. Therefore, in the final line of the verse, it is better to read with the last word: “threefold honor, one,” rather than “which one honor of three.” Even if the reading be made in the second place, nevertheless nothing in particular would be attributed to the Holy Spirit, just as to the Father and the Son, nor would any definite nominative be added, since the word honor, placed last, would be referred to all three persons together, understood with the dative “to the three.” This would make the reading awkward and the structure inept. Now that honor which is said to be shown to the Holy Spirit is threefold and one, because the same is shown also to the Father and to the Son. Therefore, in so far as it is understood to be rendered to one person, as to the Holy Spirit, it is one; but in so far as it is shown to the three divine persons, it is called threefold, so that God himself, three and one, may be intimated as to be worshiped and honored with a threefold and one honor. DE BEATA VIRGINE MARIA: another hymn. It is the door of Christ, opened wide, filled full with grace; and the King passes through, and remains shut, as it was, for ages. 2 The offspring of heavenly light has come forth from the virgin’s palace: the Spirit, Redeemer, Creator, the giant of his own Church. 3 Honor of the mother, and joy, immeasurable hope of believers: through the dark cups of death he has loosed our sins. II The present hymn resembles an iambic poem in the number of syllables, though not in the arrangement and measure of the feet in every respect. For at times it admits a trochee in the place of an iamb, and likewise a spondee in the second place instead of 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 damage to her purity. Her blessed Son is also commended with famous praise, because by his death he washed his bride, the Church, from sins. q iiiij CLAN-

Transcription: ATR-1

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 corâ domino. Per viâ portæ vestibuli ingredietur, & per viâ 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, participiu[m] 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], n[ost]u[m] 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 Nuncquid 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, validâque virtute defensor: contra insidias demonum < Matth. 9> & malignorum hominum. Vnde psalmus de illo inquit. Exultauit vt gygas ad currendam viâ. 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. “Made the gate of Christ everlasting.” This passage seems to be taken from Ezekiel, who in a mystical vision saw the gate of the outer sanctuary, facing toward the east, and closed. 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 by 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 gate’s porch, and shall go out by its way. Indeed, this gate shown to the prophet, by the confession of all, indicates the sacred Virgin Mary: into whom Christ the 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 finally came forth from her in childbirth, without injury to her virginal integrity. And therefore it is rightly said to have been ever closed. Moreover, in the second line of the same verse, “full of grace”: this is a singular nominative, as the reason and structure of the meter show; it is joined with an ablative, “full of grace,” or of the fullness of grace. But it comes from the verb refarcio, which means to fill, and now it requires an ablative rather than our genitive: as in plenus. 2. On the second verse. “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 who is the light supercelestial and the supernal name. He is also called the bridegroom of the Church, because he betrothed her to himself in faith, according to the oracle of the prophet. And this indeed is celebrated by the sacred writings under that name as well: as in the psalm. <Hosea 2> “He himself like a bridegroom coming forth from his bridal 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 shall be taken away from them; and then they shall fast.” Finally, Christ is here called the giant of his church, because he is its champion and strong athlete, and a defender of mighty virtue, against the snares of demons <Matthew 9> and of wicked men. Whence the psalm says of him: “He rejoiced as a giant to run his course.” 3. On the third verse. “The honor and joy of the mother.” These three nominatives, placed successively in Psalm 18, are also 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

Transcription: ATR-1

EXPO. 249 spiritu sancto conceperit, & permanente virginitatis honore, hinc mundo salutarem partum ediderit. Est & gaudium suæ matris, quia præcipuam gaudij materiam & causam habet sacrata mater de superbenedicto filio suo, quòd eius scilicet qui omnium coditor est & author genitrix sit effecta. Vnde & idipsum in suo testatur canticadicens. Et < LUCA 2> exultauit spiritus meus in deo salutari meo. Denique ipse Christus est immensa spes credentium, quia fideles omnes suam in eo spem firmiter debent constituere qui omnium est redéptor, propitiatio pro peccatis nostris, & aduocat pro nobis apud patré. Demùm per atra mortis pocula intelligitur hic calix amaræ passionis, quem bibit Christus, & illius virtute, peccata nostra deleuit & abstersit. IDE BEATA VIRGINE: alius hymnus. Virgo dei genitrix: quem totus non capit orbis: In tua se clausit uiscera, factus homo. 2 Vera fides geniti purgauit crimina mundi: Et tibi virginitas inuiolata manet. 3 Te matrem, pietatis opem te flagitat orbis: Subuenias famulis ô benedicta tuis. 4 Gloria magna patri: compar tibi gloria nate: Cù sancto spiritu, gloria magna patri. Amen. Carmé hexametrum dactilicum & pétametrum: alternis hunc hymnum rectè costituunt. Hoc vno excepto, in secundo loco postremi carminis, loco dactyli ponitur antipæstus: constas ex duabus primis syllabis longis & tertia breui, quoniam nomen spiritus primam syllabam halongam, Presens autem hymnus eximiam sacrosanctæ virginis excellentiam depromit, quod cælo terráque capacior intra vteri sui virginalis angustias eum continuerit, quem totus orbis non potest comprehendere, & mundi saluatorem, virgo perpetua permanens: foeliciter partúque beato profuderit. Deinde ad eam supplicatio dirigitur: vt nobis ad se confugientibus famulis ferat auxilium. 2 ANNOTATIONES. In secundo versu. Vera fides geniti. Fides geniti dicitur hic fides quæ haberur de Christo domino, beatæ virginis filio quod deus sit & ho- mo

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EXPO. 249 conceived by the Holy Spirit, and with the honor of her virginity preserved, she brought forth from this womb a saving birth for the world. There is also joy of her mother, because the sacred mother has a chief matter and cause of joy from her super-blessed son, namely that she has become the mother of him who is the creator and author of all things. Wherefore she bears witness to this in her own song, saying: And <LUKE 2> my spirit has rejoiced in God my Savior. Finally, Christ himself is the immense hope of believers, because all the faithful ought firmly to place their hope in him, who is the redeemer of all, the propitiation for our sins, and an advocate for us before the Father. Lastly, by the dark cups of death is here understood the chalice of bitter Passion, which Christ drank, and by its power erased and washed away our sins. OF THE BLESSED VIRGIN: another hymn. Virgin, Mother of God: whom the whole world cannot contain: Within your womb he enclosed himself, made man. 2 True faith of the Son has cleansed the crimes of the world: And inviolate virginity remains for you. 3 The world calls upon you as mother, you as help of mercy: O blessed one, may you aid your servants. 4 Great glory to the Father: equal glory to you, Son: With the Holy Spirit, great glory to the Father. Amen. The hexameter and pentameter verse, alternating, properly compose this hymn. With this one exception, in the second place of the final line, where a dactyl should stand, an anapest is placed: it consists of two first long syllables and a third short one, since in the word spiritus the first syllable is long. But this hymn sets forth the outstanding excellence of the most sacred Virgin, because within the narrow bounds of her virginal womb she contained him whom the whole world cannot comprehend, and the Savior of the world, while remaining a perpetual virgin: she brought him forth happily and with a blessed birth. Then a supplication is directed to her: that she may bring help to us her servants who flee to her for refuge. 2 NOTES. In the second verse. True faith of the Son. Here “faith of the Son” means the faith held concerning Christ the Lord, the son of the Blessed Virgin, that he is God and man.

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250 HYMNORVM < 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 promissio 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 actui 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, pneumaticum syllabam producat: vt iam dictum est. Id autem carmints vitium tolleretur, eademque servaretur sententia: si ita versus ipse commutaretur & ad suam reduceretur rectitudinem: pneumaticum 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.> ... and truly Savior of the world. For by this faith, and from the mysteries of the 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 makes purification for sins. < Act. 15. Galat. 2. Gal. 3.> But from faith itself there is also the expiation of sins, inasmuch as it disposes and prepares the mind for this cleansing; as is said in the Acts of the Apostles concerning God, purifying their hearts by faith. Moreover, blessed Paul uses this same mode of speaking and the same sense when writing to the Galatians: But now I live in the flesh; I live in the faith of the Son of God. And a little later in the same epistle: That the promise through the faith of Jesus Christ might be given to believers. But indeed, in the second line of the same verse, the expressed meaning, namely, “and your virginity remains inviolate,” is elegantly explained by Pius II, supreme pontiff, in this distich: Birth and integrity, at odds through long time, Have in the Virgin’s womb the bonds of peace. 3 In the third line, The world entreats you. Some read here, the world cries out to you, but incorrectly. For clamito is a neuter verb; it rejects the accusative. And granted that in the act of speaking the force and meaning of the verb is understood to pass over, and that it signifies to invoke with a shout: then indeed it would rightly have one accusative, but the two that are placed in this poem, referring to different things, can never be permitted. But flagito, since it is what is called a verb of forceful transitivity, rightly requires both of them. 4 In the fourth line, With the Holy Spirit. The hymn would be more fitting and more complete if it were read in this way, so that pneumaticum makes the syllable long, as has already been said. But this defect in the hymn would be removed, and the sense preserved, if the line itself were changed in this way and brought back to its proper form: pneumaticum with the Holy Spirit. Now pneuma, -atis, means spirit or breath, from which the adjective pneumaticus, -a, -um, is formed: spiritual, as in pneumatic organs, which are inflated by breath. Therefore this name is rightly applied in ecclesiastical hymns to the Holy Spirit. Moreover, it is not to be omitted here that some end the final line of this hymn thus: “glory great to God,” so that the three divine persons, having been separately set forth, are at last together by the name of God

Transcription: ATR-1

EX PO. 251 simul complectantur, significentque vnum esse deum. Nomen enim dei ibidem non discrete sumunt pro vna vel altera diuina persona: sed communiter & coniuncte pro vnaquaque ipsarum. Et id in sacris literis frequens est: quòd post insinuatas aut nominas tres diuinæ maiestatis < Psal. 66.> personas subiungatur quippiam vnitatem deitatis significans, vt in eo loco psalmi, benedicat nos deus deus noster < Es 4. 6. Rom. 11. 1. Ioan. 5.> benedicat nos deus: & metuant eum omnes fines terræ. Et in illo sanctorum Seraphim cantico apud Esaiam. Sancto, < Psal. 66.> sanctus, sanctus: dominus deus Sabaoth. Rursum apud Paulum ad Romanos. Ex ipso, per ipsum, & in ipso sunt omnia ipsi gloria in secula. Demùm Ioannes in prima sua epistola. < Es 4. 6. Rom. 11. 1. Ioan. 5.> Tres sunt qui testimonium dant in coelo, pater & verbum & spiritus sanctus, & hi tres vnum sunt. Quare & idé hic obseruari non esset penitus improbandum: immò id satius foret, quàm eandem sententiam repetere in fine sequentis carminis: quæ fuerat posita in principio præcedentis. IN INVENTIONE SANCTAE 1 crucis. Alue crux sancta: salue mundi gloria. Svera spes nostra: uera ferens gaudia. Signum salutis: salus in periculis. Vitale lignum: uitam portans omnium. 2 Te adorandam, te crucem uiuificam: In te redempti, dulce decus seculi. Semper laudamus: semper tibi canimus. Per lignum serui: per te lignum liberi. 3 Originale crimen necans in cruce: Nos à priuatis Christe munda maculis. Humanitatem miseratus fragilem: Per crucem sanctam lapsis dona ueniam. 4 Protege, salua, benedic, sanctifica Populum cunctum: crucis per signaculum. Morbos auerte corporis et animæ. Hoc contra signum: nullum stet periculum. sit

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EX PO. 251 may they be joined together, and signify that there is one God. For the name of God there is not taken here separately for one or the other divine person, but commonly and jointly for each of them. And this is frequent in the sacred writings: that after the three persons of the divine majesty have been indicated or named, something is added signifying the unity of the Godhead, as in that place of the psalm, “May God, our God, bless us” < Ps. 66.> “May God bless us: and let all the ends of the earth fear him.” And in that song of the holy Seraphim with Isaiah, “Holy,” < Ps. 66.> “holy, holy: Lord God Sabaoth.” Likewise with Paul to the Romans, “From him, through him, and in him are all things; to him be glory forever.” Lastly John in his first epistle. < Isa. 4. 6. Rom. 11. 1. John. 5.> “There are three who bear witness in heaven, the Father and the Word and the Holy Spirit, and these three are one.” Therefore also it would not be wholly improper for this too to be observed here; indeed it would be better so, than to repeat the same sentence at the end of the following verse, which had been placed at the beginning of the preceding one. IN INVENTIONE SANCTAE 1. OF THE HOLY CROSS. Hail, holy cross: hail, glory of the world. Sure hope of ours: bringing true joys. Sign of salvation: salvation in dangers. Life-bearing wood: bringing life to all. 2 You, the cross, are to be adored; you, the life-giving cross: In you, redeemed ones, the sweet glory of the age. Always we praise you: always to you we sing. Through the wood are servants: through you the wood are free. 3 The original crime being slain on the cross: Cleanse us, O Christ, from private stains. Having compassion on frail humanity: Through the holy cross grant pardon to the fallen. 4 Protect, save, bless, sanctify the whole people: through the sign of the cross. Drive away diseases of body and soul. Against this sign: let no danger stand. sit

Transcription: ATR-1

Hymnorum 5 Sit deo patri laus in cruce filij: Sit coæqualis laus sancto spiritui. Ciuibus summis gaudium sit angelis. Honor in mundo sit crucis inuentio: Amen. Hic hymnus, vniformis est atque vnimodus: omnia sua carmina habens vno genere metri composita, scilicet iâbici senarij, quod in locis imparibus, primo, tertio, & quinto: spondeum recipit. In sedibus verò paribus secunda, quarta & sexta: solum iambum, nisi postrema syllaba carminis fuerit breuis: quia tunc sextam sedem pyrrhichius occupat. Verùm non seruatur hic omnino exacta supradictoru[m] pedum collocatio. Nam aliquando trochæus cæteris pedibus intermiscetur, aliquando pyrrhichius in prioribus locis constituitur: & spondeus passim omni in loco præterquam sexto situs inuenitur: quin potius certus syllabarum numerus ad carmen iambicum senarium requisitis, tantu[m] seruatus est. in vnoquoque scilicet carmine duodenarius, & consimilis in cuiusque ferè carminis medio & fine syllabarum desinentia. In eo: sanctæ crucis, præclaræ reserantur laudes: & beneficia per eam, quin immò per Christum eius consecratorem nobis collata, simul & ad ipsam fit inuocatio: vt tutetur nos à periculis animæ & corporis & saluos faciat in regno cælesti. 1 IANNOTATIONES. In primo versu. Vitale lignum, vitam portans omnium. Viuihæc crucis symbolum à multis expressum creditur in Genesis: vbi in medio paradisi describitur fuisse lignum vitæ. Quod sicut corporalem ministrabat vitam ijs qui vescebantur eius fructu: ita signum fuit & figura ligni crucis in medio terræ erigendi (deus enim rex noster ante secula, operatus est salutem in medio terræ) quod spiritualem conferret vitam ijs qui credunt in Iesum Christum, & sanctæ crucis mysteria confiteretur. Sed & lignum illud in deserto erectu à Moyse, in quo serpens æneus suspensus est: & qui ipsum aspexerant, sancti: figura etiam fuit vitalis ligni, sanctæ crucis, in deserto huius mundi erecti & fidelibus omnibus salutiferi. 3 In tertio versu. Originale crimen necans in cruce. Originale crimen hic dicitur: quòd à primorum parentu[m] origine toti hominum posteritati est inductum. De quo ait

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Hymns 5 Let praise be to God the Father in the cross of the Son: Let equal praise be to the Holy Spirit. Let joy be to the highest citizens, the angels. Let honor in the world be the discovery of the cross: Amen. This hymn is uniform and of one kind: having all its verses composed in a single kind of meter, namely iambic trimeter, because in the odd places, first, third, and fifth, it receives a spondee. But in the even seats, second, fourth, and sixth, only an iamb, unless the final syllable of the verse is short: because then a pyrrhic occupies the sixth seat. Yet here the exact arrangement of the aforesaid feet is not entirely observed. For sometimes a trochee is intermixed with the other feet, sometimes a pyrrhic is placed in the earlier positions, and a spondee is found here and there in every place except the sixth; rather, only a certain number of syllables required for iambic trimeter has been preserved, namely twelve in each verse, and a similar syllable-ending in about the middle and at the end of each verse. In it, the praises of the holy cross are revealed, splendidly, and the benefits bestowed through it, indeed through Christ its consecrator, are brought together; and at the same time there is an invocation of the cross itself, that it may guard us from dangers of soul and body and make us safe in the heavenly kingdom. 1 NOTES. On the first verse. The vital wood, carrying the life of all. The symbol of the living cross is believed by many to be expressed in Genesis: where it is described that in the middle of paradise there was the tree of life. Just as this gave bodily life to those who ate its fruit, so it was a sign and figure of the wood of the cross to be raised in the middle of the earth (for God our king before the ages has worked salvation in the middle of the earth), which would confer spiritual life on those who believe in Jesus Christ and confess the mysteries of the holy cross. And that tree raised in the desert by Moses, on which the bronze serpent was suspended, and those who looked upon it were made holy, was also a figure of the life-giving wood, the holy cross, raised in the desert of this world and salutary to all the faithful. 3 On the third verse. Destroying original sin on the cross. Original sin is here called so because from the origin of our first parents it has been introduced to the whole posterity of mankind. Concerning which he says

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EXPO. 253 ait beatus Paulus, quòd per vnius inobedientiam: peccatores constituti sunt multi. Illud autem à Christo destructum est in cruce. Nam per ipsius obedietiam deletum est quod aduersum nos erat chirographum peccati: & affixum cruci. Sed percontabitur quispiam, quid igitur post consummatam in cruce oblationem Christi, sacris abluimur vndis baptismi ad expiandum originale crimen: si id in cruce destructum est & abstersum? Adhibenda est responsio: nô frustra in nobis fieri neque incassum, huiusmodi ablationem baptismalem: vt scilicet inseramur tanquam membra ipsi Christo: & ita efficiamur participes munerum & donorum eius. Quamnis enim vniuersale id crimen quod totu[m] genus humanum obligauit ad mortem, per vniuersalem Christi iustitiam & quæ in omnes extenditur est abstersum nullus tamen assequi potest tanti boni participationem, ut si prius insertus sit Christo insitione spirituali, tanquam membrum suo capiti, quod primum per sacram fit regenerationem. Priuatas autem maculas vocat author: particulares culpas quas sponte & libera nostræ voluntatis potestare postquam ad rationis vsum peruenimus, ipsi contrahimus, quæ etiam virtute passionis Christi delendæ sunt. < Esa. 53.> Na dominus in eo posuit iniquitatem omnium nostrum: & peccata nostra ipse in corpore suo pertulit super lignu[m]. < 1. Petri. 2.> 4 In quarto versu. Hoc contra signum, nullum stet periculum. Stet præualeat, inualeat & durare possit, vt ipsius signi crucis potentifica virtute: periculum omne propellatur & diffugiat à nobis, neque possit in nos obtinere. Perinde atque signati signo. Tau apud Ezechielem (quod sanctæ crucis erat expressio & typus) Interfectionis cuasere periculum. Et serui dei signati in frontibus suis in Apocalypsi: ab omni nocumento quod cæteris interferebatur erant immunes. < Eze. 9.> 5 In quinto versu. Honor in mundo sit crucis inuentio. Hoc pacto finiendus est præsens hymnus: vt accomodetur celebritati inuentionis sanctæ crucis. Quòd si quis velit eundem adaptare festo exaltationis eiusdem: finiat hymnum hoc modo, honor in mundo: crucis exaltatio, atque ex præcedentibus intelligat verbum sit, ad illam ultimam sententiam repeti. Na in vtroque festo hic hymnus cantari potest. < Apoc. 7.> IN

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EXPO. 253 that blessed Paul says, that through the disobedience of one: many were made sinners. But that was destroyed by Christ on the cross. For by His obedience there was blotted out the handwriting of sin that was against us, and nailed to the cross. But someone may ask: why then, after Christ’s oblation was consummated on the cross, are we washed with the sacred waves of baptism for the expiation of original guilt, if it was destroyed and blotted out on the cross? The answer must be given: that this kind of baptismal cleansing is by no means done in us in vain or to no purpose; namely, that we may be inserted, as it were members, into Christ Himself, and thus be made partakers of His gifts and graces. For although that universal sin, which bound the whole human race to death, has been blotted out by the universal righteousness of Christ and that which extends to all, yet no one can attain participation in so great a good unless he is first inserted into Christ by a spiritual grafting, as a member into its head, which is first done through sacred regeneration. The author, however, calls private stains those particular faults which we ourselves voluntarily and by the free power of our will contract after we have come to the use of reason; these also are to be destroyed by the power of Christ’s passion. <Esa. 53.> Na the Lord has laid on him the iniquity of us all; and he himself bore our sins in his body on the tree. <1. Petri. 2.> 4 In the fourth verse. Against this sign, let no danger stand. Let it stand, prevail, be strong, and be able to endure, so that by the mighty power of the sign of the cross every danger may be driven away and flee from us, nor be able to prevail against us. Just as those marked with the sign. The Tau in Ezekiel (which was an expression and type of the holy cross) warded off the danger of destruction. And the servants of God, marked on their foreheads in the Apocalypse, were immune from every injury that was inflicted on the others. <Eze. 9.> 5 In the fifth verse. Let the discovery of the cross be an honor in the world. In this way the present hymn should be concluded, so that it may be adapted to the celebration of the finding of the holy cross. But if anyone wishes to adapt it to the feast of the exaltation of the same, let him end the hymn in this way: honor in the world: the exaltation of the cross; and from what has gone before let him understand that the word sit is to be repeated for that final sentence. For in either feast this hymn can be sung. <Apoc. 7.> IN

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254 HYMNORVM IN BODEM FESTOI alius hymnus. 1 Ignum crucis miracu lis L Olim per orbem præ- nitet, 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, C 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 ANNOTATIONES. In primo versu. Olim per orbem prænitet. Hoc in loco, prænitet legédum est (quod præfulgere, promicaréque signat) & non renitet: vt non- nulli habent libri, ne in tertio illius carminis loco constituatur trochæus: qui in eo locum habere non debet. Et planè 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 C In secundo versu. Cedris habet quas Libanus. Libanus, < Psal.82> mous est arduus inter Arabes & Phoenices: præcelsas Ecccl.24 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 HOLY FEAST another hymn. 1 The sign of the cross, by miracles once shining throughout the world, on which innocent Christ the Redeemer of all hung, 2 This tree is more sublime than the cedars which Lebanon has; it knows no harmful fruits, but bears the rewards of life, Iambic dimeter verse is here preserved in this hymn, intact and correctly, which extols the excellence and dignity of the holy cross; and finally directs the prayer to Christ, so that by the protection and help of the holy cross he may always guard us and make us fit to praise him. 1 ANNOTATIONS. On the first verse. Olim per orbem prænitet. In this place prænitet must be read (which means to shine forth, to gleam), and not renitet, as some books have, lest a trochee be placed in the third position of that line, which ought not to be there. And clearly, since in all the other places of this hymn the author has kept the exact rule of iambic dimeter verse, it is not likely that in this one place only he would have strayed from its laws. The cross itself shines forth throughout the world in this way: because, sanctified by Christ and proclaimed throughout the whole world, it is honored and venerated by all. Likewise, it has revealed its power by many miracles; therefore it is deservedly most celebrated. 2 In the second verse. Cedris habet quas Libanus. Libanus, < Psal.82> is a lofty mountain among the Arabs and Phoenicians, having < Eccl.24> towering trees, among which the cedar is sometimes named in Holy Scripture, as in the psalm: “The Lord will break the cedars of Lebanon.” And in Ecclesiasticus: “Like a cedar I was exalted in Lebanon.” But the holy cross is more sublime than all those trees in dignity and excellence. For its summit touches the heavens; indeed, it is even above the heavens. Likewise, above 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 premia & dona cælestis immortalitatis consequetur. IN HODEM FESTO SANCTAB 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 perfrui 2 Largire nobis prospera Da paradisi gaudiis. Crucis sacræ 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. 1 ANNOTATIONES. 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- mine, æthre legendu[m] est per syncopam pro æthere: à nomi ne æther, eris, propter exigentiam carminis, quoniam 2. Cor. 8.

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EX PO. 255 for mortals is more wholesome and more fruitful. For it does not bring forth deadly apples, nor those bringing destruction to those who eat them: like the tree of the knowledge of good and evil, but the most saving fruit of all, which whoever shall receive worthily: he 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' powerful honor of life thou hast prepared glory for us, O death. Who of thy own will wast made poor, and now art bright in thy kingdom: That we might through the ages be rich in thine. Be mindful of us, we beseech thee. Grant us to share with thee in the joys of paradise. 2 Grant us prosperous things, and to render thanks for the solemnities of the holy Cross, and for thy great mercy. 3 Who, bearing reproaches, fel, bonds, spittle, blows, 4 Now glorious in thy kingdom: our Saviour, remember us, we beseech thee. And with the thief let us enjoy the paradise joys. 5 With the Father most merciful, together with the Holy Spirit, the depths below, the earth, the stars, tremble, adore, and proclaim. Amen. The form of iambic dimeter is correctly preserved throughout this hymn, except that in the fourth line of the fourth stanza a trochee is set in the first place instead of a spondee, since the first syllable of the word paradis[us] is shortened. In it prayer is directed to the Son of God, commending his remarkable humility: by which he deigned to endure poverty for us and to undergo an ignominious death, and finally supplication is made to him, that he may lead us at last to the heavenly kingdom: where he himself, exalted, now reigns forever. 1. NOTES. In the first verse, Who of thy own will wast made poor. This statement is taken from blessed Paul, who writes thus in the second epistle to the Corinthians: For you know the grace of our Lord Jesus Christ, that for your sakes he became poor, though he was rich: that by his poverty you might become rich. Also in the fourth line of the same verse, æthre should be read by syncope for æthere, from the noun æther, eris, because of the demands of the verse. 2 Cor. 8.

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HYMNORVM si ætæere trisyllabum legeretur: superexcresceret vnasyllaba, & non staret carmen. 4 In quarto versu. Et cum latrone perfrui. Eo scilicet, qui cum Christo crucifixus & propriam recognovit culpâ consocio suo de blasphemia in illum increpato: & ipsius Iesus innocentiam palam est professus, dixitque ad illum. <Luca. 23.> Domine, memento mei: dum venerts in regnum tuum. Meruitque hanc desideratissimam & maximè optandam, à patre misericordiarum & deo totius consolationis audire vocem. Hodie mecum eris in paradiso. Porrò paradisus commune nomen pomarium significat & hortum consitum. Est & locus in oriente: longo spacij intervallo distans à terra nostra. De quo Augustinus ad Orosium ita scribit. Paradisus in oriente situs est interiecto oceano, & à nostro orbe longè remotus: in altissimo loco costitutus: pertingens vsque ad lunarem circulum, vnde illuc aqua dilu vij minime pervenisse dicitur. Hic locus à primi hominis reatu interclusus est: nec vlli animantium datur in eum aditus. Inde etiam id nomen transfertur, vt locum beatorum regnumque cæleste significet: potissimu[m] in sacra scriptura & hymnis ecclesiasticis, quemadmodum & hoc in loco: & sæpe alias. VIDE SANCTO IOANNE baptista. 1 Tqueant laxis resonare fibris Mira gestorum famuli tuorum: Solue polluti labij reatum Sancte Ioannes. 2 Nuncius celso ueniens Olympo: Te patri magnum fore nasciturum. Nomen, ut seriem gerendæ Ordine promit. 3 Ille promissi dubius superni: Perdidit promptæ modulos loquelæ. Sed reformasti genitus: peremptæ Organa uocis.

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HYMNORUM if æteere were read as trisyllabic, a superfluous one-syllable [foot] would arise, and the verse would not stand. 4 In the fourth verse. And to enjoy with the thief. That is, with the one who was crucified with Christ and, acknowledging his own guilt, when his companion rebuked him for blasphemy against Him; and Jesus himself openly professed his innocence, and said to him. <Luke 23> Lord, remember me, when thou comest into thy kingdom. And he deserved to hear this most desired and most to be wished for [answer], from the Father of mercies and God of all consolation: Today thou shalt be with me in paradise. Moreover, paradise in the common sense signifies an orchard and a planted garden. It is also a place in the east, distant by a long interval of space from our earth. Concerning this, Augustine writes thus to Orosius: Paradise is situated in the east, the ocean lying between, and far removed from our world: placed in the highest region: extending all the way to the lunar circle, whence it is said that water from the flood never reached there. This place is shut off by the guilt of the first man: and no access is granted to any living creature. Hence also that name is transferred, so that it signifies the place of the blessed and the heavenly kingdom: especially in sacred Scripture and ecclesiastical hymns, as in this place, and often elsewhere. SEE ST. JOHN Baptist. 1 That with loosened cords the fibers may be able to resound the wonders of thy deeds, thy servants: loose the guilt of polluted lips, O Saint John. 2 A messenger coming from lofty Olympus: announcing that thou wouldst be born great to thy father. The name, as it unfolds the series of things to come in order, proclaims it. 3 He, doubtful of the promised heavenly [message]: lost the notes of ready speech. But when thou wast born, thou didst restore the instruments of a voice destroyed.

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EXO. 4 Ventris obstruso positus cubili: Senseras regem thalamo manentem. Hinc parens nati meritis uterq; Abdita pandit. 5 Antra deferti teneris sub annis Cuiuium turmas fugiens: petisti. Ne leui saltem maculare uitam Famine posses. 6 Præbuit hirtum tegimen camelus Artubus sacris: strophium bidentes. Cui latex haustum, sociata pastum Mella locustis. 7 Cæteri tantum cecinere uatum: Corde præsago iubar affuturum. Tu quidem mundi scelus auferentem Iudice prodis. 8 Non fuit uasti spacium per orbis Sanctior quisquam genitus Ioanne. Qui nefas secli meruit lauantem Tingere lymphis. 9 O nimis foelix, meritiq; celsi. Nesciens labem niuci pudoris. Præpotens martyr, eremiq; cultor: Maxime uatum: 10 Serta ter Denis alios coronant: Aucta crementis, duplicata, quosdam. Trina centeno cumulata fructu: Tesacer ornant. 11 Nunc potens, nostri meritis opimis. Pectoris duros lapides repelle. Asperum planans iter: & reflexos Dirige calles. 12 Vt pius mundi sator & redemptor, t Mentibus

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EXO. 4 Placed in a concealed chamber of the womb: You sensed the king abiding in the hall. Hence each parent, by the merits of the child, reveals what was hidden. 5 The caves of the deserted place in tender years, fleeing the bands of your townsmen, you sought; so that not even by light slander could you soil your life. 6 The camel provided a shaggy covering for your sacred limbs; locusts and wild honey gave food to you, and a drink from the spring, with honey joined to your sustenance. 7 Others of the prophets only sang with prescient heart of the light to come. You indeed proclaim the one who takes away the sin of the world. 8 Through all the wide expanse of the world none ever was born more holy than John, who deserved to baptize with the waters the one who washes away the guilt of the age. 9 O all too blessed one, and of exalted merit, knowing no stain of sinless purity. Most mighty martyr, and dweller of the desert: greatest of poets: 10 Others are crowned with triple wreaths; some, enlarged by increase, are doubled; others, heaped up threefold with a hundredfold fruit, adorn you. 11 Now, powerful through the rich merits of our hearts, drive away the hard stones of our hearts. Making smooth the rough road, and the paths that turn back, direct our way. 12 That the pious sower and redeemer of the world, to minds

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Hymnorum Mentibus pulsa luvione puris: Rite dignetur ueniens sacratos Ponere gressus. 13 Laudibus ciues celebrant superni Te deus simplex, pariterq[ue] trine. Supplices et nos ueniam precamur: Parce redemptis. Amen. II Carmine sapphico & adonico præsens hymnus componitur: habens in vnoquoque versu tria prima carmina sapphica & quartum adonicum, seruatque adamussim illius leges, præterquam in sexti versus primo carmine: vbi in secundo loco iambus pro spondeo collocatur. Fuisset autem seruata carminis integritas: si ita dixisset author. Prebuit durum tegimen camelus. Et in noni versus tertio carmine, tribrachus tertio loco constituitur pro dactylo: quod in carmine sapphico raro vsu venit. Prædicantur in eo insignia beati Ioannis baptistæ præconia: conceptus è cælo denunciatus, exultatio in vtero matris, lingvæ paternæ reseratio, habitatio in deserto, austeritas in victu & amictu: prophetica excellentia, Christi baptisatio, virgineus candor, martyrij tolerantia, & centesimi fructus cumulatissimum præmium. Demùm deuota ad ipsum fit supplicatio: vt à deo impetret nobis gratiâ in præsenti vita, & gloriam in futura. I IANNOTATIONES. In primo versu. I axis resonare fibris. Extremitas linguæ, & vincula eius quibus alligatur gutturi, fibrarum nomine hic significata: si costricta fuerint & contracta, impediunt vocem libere formari. Soluta verò & laxata: præstant facultatem liberius edendi vocem. Ita in anima nostra si vires eius mens & voluntas peccatis quasi retinaculis quibusdam fuerint implicatæ: indispositæ sunt ad rectè depromendam laudem dei & sanctorum, quoniam non est speciosa in ore peccatoris laudatio. Si verò liberæ fuerint & expeditæ à laqueis peccatoru[m] <Eccl. 15.> promptius erumpent in diuina cantica. Petit igitur hic versus: peccata nostra, potissimum ea quæ loquendo contra ximus, dissolui, vt liberioribus animi viribus & organis sancti Ioannis laudes à nobis concinantur. Et alludere vi detur

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Hymns Driven by pure minds, cleansed of the eruption: May he worthily, as he comes, deign to place His sacred footsteps. 13 The citizens of heaven celebrate you with praises, O simple God, and at the same time threefold. We too, as suppliants, pray for pardon: Spare those redeemed. Amen. II This present hymn is composed in Sapphic and Adonic verse: it contains in each line the first three measures Sapphic and the fourth Adonic, and it observes exactly the rules of that meter, except in the first measure of the sixth verse: where, in the second place, an iamb is set in place of a spondee. The integrity of the meter would have been preserved, however, if the author had said it thus: “The camel provided a rough covering.” And in the third measure of the ninth verse, a tribrach is placed in the third position instead of a dactyl: which in Sapphic verse occurs rarely. In it are proclaimed the notable praises of blessed John the Baptist: his conception announced from heaven, the exultation in his mother’s womb, the loosening of the father’s tongue, his dwelling in the desert, his austerity in food and clothing, his prophetic excellence, Christ’s baptism, his virginal purity, the endurance of martyrdom, and the most abundant reward of a hundredfold fruit. Finally, a devout petition is made to him: that from God he may obtain for us grace in the present life, and glory in the future. I IANNOTATIONES. On the first verse. I axis resonare fibris. The tip of the tongue, and its cords by which it is bound to the throat, are here indicated by the name of “fibers”: if they are constricted and tightened, they hinder the voice from being formed freely. But when they are loosened and relaxed, they grant the faculty of uttering the voice more freely. So too in our soul, if its powers, mind and will, are entangled in sins like certain bonds, they are unfit to proclaim rightly the praise of God and the saints, because “praise is not seemly in the mouth of a sinner.” But if they are free and released from the snares of sins <Eccl. 15.>, they will more readily break forth into divine songs. Therefore this verse asks that our sins, especially those which we have committed in speaking against, be dissolved, so that with freer powers and instruments of the soul the praises of blessed John may be sung by us. And it seems to allude to

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EX PO. 259 detur hic locus ad id quod Esaiæ sexto capite legimus de Esa. 6. ipso propheta, conquerente apud se quòd pollutus labijs esset, & in medio populi polluta labia habentis habitaret. Ad quem purgâdum missus angelus, calculo de altari sublato tetigit os eius, dicens. Ecce tetigi hæc labia tua: & auferetur iniquitas tua, & peccatum tuum mundabitur. 2 In secudo versu. Te patri magnum fore nasciturum. Cum scilicet ait angelus Gabriel ad Zachariam. Vxor tua Elizabeth pariet tibi filium: & vocabis nomen eius Ioannem. Et erit gaudium tibi & exultatio: & multi in nativitate eius gaudebunt. Erit enim magnus coram domino: & vinum & siceram non bibet, & spiritu sancto replebitur adhuc ex vtero matris suæ, & reliqua deinceps sequentia: quæ sanctus Lucas in exordio sui euangelij latè prosequitur. 3 In tertio versu. Perdidit promptæ modulos loquelæ. Modulos: modulationem, articulatam prolationem atque efformationem: sicut dixit ei angelus. Et ecce eris tacens, & non poteris loquit vsque in diem quo hæc fiant: pro eo quòd non credidisti verbis meis, quæ implebuntur in tempore suo. Verùm cum octauo die circuncideretur puer, & Zacharias eius nomen indicaturus scriberet, Ioannes est nomen eius: apertum est illico os eius & lingua eius, & loquebatur benedicens deum Peremptam autem vocem hic vocat: vocem ablatam ademptam & negatam. Quæ enim, vt prius non subsistunt: perempta dicuntur. 4 In quarto versu. Senseras regé thalamo manentem. Quando videlicet sacrosancta virgine Maria iam filio dei grauida, ingressa domum Zachariæ & salutante Elizabeth, vt audiuit salutationem Mariæ Elizabeth, exultauit infans in vtero eius, sensitque regé Christum thalamo virgineo recòditum ac præsente. Hinc etia[m] vterq[ue]; parens infantis, arcana dei, p[ro]phetico spiritu reseruit: per ipsius pueri ac fili jeoru[m] merita. Zacharias quidé, cum in circucisione filij repletus est spiritu sancto, & prophetauit dicens. Benedictus dominus deus Israel: quia visitauit & fecit redemptionem plebis suæ. Elizabeth verò: cum à sacratissima dei matre visitata & salutata, repleta est spiritu sancto, & clamauit voce magna dicens. Benedicta[m] tu[m] in mulieribus, & benedictus fructus ventris tui. Et

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EX PO. 259 let this place be given to what we read in chapter six of Isaiah, concerning Isa. 6. the prophet himself, complaining that he was defiled in his lips, and dwelling in the midst of a people who had unclean lips. For his cleansing an angel was sent, and taking a coal from the altar, touched his mouth, saying: Behold, I have touched thy lips; and thine iniquity shall be taken away, and thy sin shall be cleansed. 2 In the second verse. That thou shouldest be born great to thy father. Namely when the angel Gabriel said to Zacharias: Thy wife Elizabeth shall bear thee a son, and thou shalt call his name John. And thou shalt have joy and gladness; and many shall rejoice at his birth. For he shall be great before the Lord; and he shall drink neither wine nor strong drink, and he shall be filled with the Holy Spirit even from his mother’s womb, and the rest that follows afterward: which Saint Luke at length recounts in the opening of his Gospel. 3 In the third verse. He lost the ready measures of speech. Measures: modulation, articulated utterance and shaping of words; as the angel said to him: And behold thou shalt be silent, and shalt not be able to speak until the day when these things shall be done: because thou didst not believe my words, which shall be fulfilled in their season. But when the eighth day the child was circumcised, and Zacharias, about to declare his name, wrote, John is his name: straightway his mouth was opened and his tongue, and he spoke blessing God. Here he calls the voice destroyed: a voice taken away, removed, and denied. For those things which do not continue as before are said to be destroyed. 4 In the fourth verse. Thou sensed the king abiding in the chamber. When, namely, the most holy Virgin Mary, now heavy with the Son of God, entered the house of Zacharias, and Elizabeth greeting her, when Elizabeth heard the greeting of Mary, the infant leaped in her womb, and sensed the King Christ withdrawn and present in the virginal chamber. Hence also each parent of the infant disclosed the hidden things of God by prophetic spirit, through the merits of the boy himself and of his son. Zacharias indeed, when in the circumcision of his son he was filled with the Holy Spirit, and prophesied, saying: Blessed be the Lord God of Israel, because he hath visited and wrought the redemption of his people. Elizabeth, however: when visited and greeted by the most sacred Mother of God, was filled with the Holy Spirit, and cried out with a loud voice, saying: Blessed art thou among among women, and blessed is the fruit of thy womb. And

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Hymnorum Et vnde mihi hoc: vt veniat mater domini ad me? Et beata quæ credidisti, quoniam perficientur in te ea quæ dicta sunt tibi à domino: Porrò obstrusum, ex ob præpositione & trudo, interiecta significat occultatum siue occlusum. Idem quoque designat & abstrusum: ex præpositione abs & trudo compositum. Virgilius. Vt silicis venis abstrusum excuderet ignem, id est absconditum & abditum, Obtrudere verò abiectas, aliud signat: scilicet per vim aliquid cui quam ingerere, & quasi contra trudere. < Luc. 1.> 5 In quinto versu. Antra deserti teneris sub annis. Id beatus Lucas etiam attestatur in euangelio: dicens. Puer autem crescebat & confortabatur spiritu: & erat in desertis vsque in diem ostensionis suæ ad Israel. Id autem faciebat (vt hic ait versus) ne etiam leui famine, id est verbo atque sermone (nam à for, aris: id nomen formatur) vitam suam macularet: ex conuictu & quotidiana consuetudine inter populum. Nam qui tetigerit picem: inquinabitur ab ea, & qui communicauerit superbo: induet superbiam. < Eccl. 13.> 6 In sexto versu. Præbuit hirtum tegmen camelus. Matthæus capite tertio. Ipse autem Iohannes habebat vestimentum de pilis camelorum: & zonam pelliceam circa lumbos eius: esca autem eius erant locustæ: & mel sylvestre. Idem perhibet & Marcus capite primo. Cæterùm tegimen à tego formatur: sicut regimen à rego, & id omne significat: quò aliquid tegitur, sed abiecta 1 per syncopam: frequentius tegmen dicimus. Hirtum autem est hirsutum siue hispidum: quod scilicet pilosum est aut villosum, vt Virgilius hirtas vocat capellas. At verò strophium propriè fascia est pectoralis, quæ virginalem tumorem cohibet papillarum. Catullus. Non tereti strophio lactantes stringe papillas. Hic autem pro cingulo & zona sumitur: quòd corpus stringat & coerceat. Et quoniam zona pellicea fuisse Ioanni ab euangelistis scribitur: hic oves illi præbuisse zonam dicuntur. Demùm locustæ hoc loco nô summitates aut extremitates arborum teniores significant: quæ ideò fortasse in cibum accommodari possent, sicut cauliculi, quod tamen nonnulli: etiam graves & eruditi viri autumant. Sed animalia in scripturis sæpius nominata: secundum vsitatam & notam acceptionem hic significant, vt attestatur Hieronymus super Ionam prophetam dicens. Quod

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Hymnorum And from where is this to me, that the mother of the Lord should come to me? And blessed are you who have believed, because those things will be fulfilled in you which were spoken to you by the Lord: But obstrusum , from the preposition ob and trudo , joined together, signifies hidden or shut up. The same also denotes abstrusum : composed from the preposition abs and trudo . Virgil: That from the veins of the flint he might strike out hidden fire, that is, concealed and buried. But obtrudere , on the other hand, signifies something else: namely, to force something upon someone against his will, and as it were to thrust it against him. < Luc. 1.> 5 In the fifth verse. “In the desert caves under tender years.” This also blessed Luke attests in the Gospel, saying: “But the child grew and was strengthened in spirit, and was in the deserts until the day of his manifestation to Israel.” And he did this, as the verse here says, so that not even by slight contact, that is, by word and speech (for from for, aris that noun is formed), he might stain his life through intercourse and daily association among the people. For he who touches pitch will be defiled by it, and he who associates with the proud will put on pride. < Eccl. 13.> 6 In the sixth verse. “The camel provided the hairy covering.” Matthew, chapter three: “Now John himself had a garment of camel’s hair, and a leather belt around his loins; and his food was locusts and wild honey.” The same is testified also by Mark, chapter one. Moreover, tegimen is formed from tego , just as regimen is from rego , and it means everything by which something is covered; but with the final syllable dropped by syncope, we more commonly say tegmen . Hirtum means shaggy or bristly, that is, hairy or woolly, as Virgil calls goats hirtas capellas . But strophium properly is a breast-band, which restrains the virginal swelling of the nipples. Catullus: “Do not bind the suckling nipples with a smooth strophium.” Here, however, it is taken for a belt and girdle, because it tightens and restrains the body. And since it is written by the Evangelists that John had a leather belt, here it is said that the sheep provided him with a belt. Finally, in this place locusts signify not the tops or softer ends of trees, which perhaps could be used for food, like tender shoots, as some—indeed serious and learned men—have thought. But animals, so often named in the Scriptures, here signify according to the usual and familiar meaning, as Jerome testifies in his commentary on the prophet Jonah, saying: What

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EXO. 261 Quod mihi (inquit) videntur & locustę significare: quibus velcebatur Ioannes, infirmas habent alas, de terra quidem consurgentes sed altius non valentes euolare. Idem libro primo contra Iouinianum. Rursum orientales & Libyæ Populos, quia per desertum & calidam eremi vastitatem locustarum nubes reperiuntur: locustis vesci moris est, hoc verum esse: Ioannes quoque baptista probat. Neque aliorum efficax est ratio, contendentium non esse vero simile: quòd Ioannes vir sanctus cibo tam impuro (vt sunt locustæ) vsus fuerit. Nam apud Leuiticum, locusta inter animalia munda & quibus vesci licitum fuit: expresse numeratur. <Leui. II.> 7 In septimo versu. Cæteri tantum cecinere vatum. Testimonio Christi Ioannes non solum propheta sed & plusquam propheta fuit. Nam alij venturum Christum <Ioan. I.> prænunciauerunt. Ioannes autem præsente digito ostendit: dicens. Ecce agnus dei: ecce qui tollit peccata mundi. <Ioan. I.> Præsagum autem adiectiuum nomen: quod futurorum significatiuum <Psal. III.> est, præscium atque prænuncium: à præsagire verbo proficiscitur, sicut & præsagium: rei venture indicium significatio atque nunciatio. Iubar verò hic Christus dicitur: quoniam est lux vera, quæ illuminat omnem hominem venientem in hunc mundum, de qua psalmus. Exortum est in tenebris lumen rectis corde: misericors & miserator & iustus dominus. 8 In octauo versu. Non fuit vasti spacium per orbis. <Matth. II.> Id summæ veritatis testimonio comprobatum habetur: dicentis apud Matthæum. Inter natos mulierum: non surrexit maior Ioanne baptista Quòd autem Christum in Iordane baptizaverit Ioannes: ex quatuor euangelistis perspicuum est & clarum. 9 In nono versu. O nimis fælix meriti que celsi. <Psal. 47.> Nimis aduerbium (quod propriè sumptum: comparatiui vim habet & notionem) hic propositiuo valde sumitur, quomodo & inscriptura frequenter ponitur, vt in psalmo. <Psal. 38.> Magnus dominus & laudabilis nimis. Et rursum. Mihi autem nimis honorati sunt amici tui deus: nimis confortatus est principatus eorum. Sed penè superuacuum est tantillæ rei admonere, lectores: quæ nulli ferè est incognita. r iii In

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EXO. 261 What, he says, seem to me to be signified by the locusts: with which John was fed; they have weak wings, indeed rising from the earth but not able to fly higher. The same, in the first book against Jovinian. Again, because the peoples of the East and of Libya, since through the desert and the hot vastness of the wilderness clouds of locusts are found, are accustomed to eat locusts, this is true, John the Baptist also proves. Nor is the argument of others effective, who maintain that it is not likely that John, a holy man, used such impure food as locusts. For in Leviticus the locust is expressly counted among the clean animals and those permitted to be eaten. <Lev. II.> 7 In the seventh verse. “The rest have only sung of prophets.” By the testimony of Christ, John was not only a prophet, but more than a prophet. For others foretold Christ as one who was to come. But John, with his finger present, showed him, saying, “Behold the Lamb of God; behold him who takes away the sins of the world.” <John I.> Now the adjective “præsagus” means one that signifies future things, one that knows beforehand and foretells; it comes from the verb “præsagire,” just as “præsagium” does: a sign, indication, and announcement of a thing to come. But here Christ is called “iubar,” because he is the true light, which enlightens every man coming into this world; concerning which the psalm says: “A light has risen in the darkness for the upright in heart: the Lord is merciful and compassionate and just.” 8 In the eighth verse. “There was not room for the vast space through the earth.” <Matt. II.> This is held to be confirmed by the testimony of the highest truth, which says in Matthew: “Among those born of women, there has not arisen a greater than John the Baptist.” And that John baptized Christ in the Jordan is plain and clear from the four evangelists. 9 In the ninth verse. “O too happy in merit and lofty rank.” <Ps. 47.> The adverb “nimis,” when taken properly, has the force and sense of a comparative; here it is used in a very intensive sense, as is frequently the case in Scripture, as in the psalm: “Great is the Lord, and exceedingly worthy of praise.” And again: “But to me your friends, O God, have been exceedingly honorable: their principality has been greatly strengthened.” But it is almost superfluous to remind readers of a matter so small, which is scarcely unknown to anyone. r iii In

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Hymnorum 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 servare 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 verlu. 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 siunt (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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Hymns 10 On the tenth verse. Crowns, increased three times by ten, crown the others: Crowns increased by three tens: these are rewards prepared for those who, while living in this world, have attained the thirtieth fruit of good works. And those crowns them: those who have lived a lawful and chaste married life. But the doubled crowns are the gifts of heavenly reward granted to those who, while they led this life, have attained the sixtieth fruit. And those plainly crown them: those who have here preserved widowly continence entire and undefiled. But the triple crowns, accumulated with the hundredfold fruit: these are the rewards of heaven assigned to those who have attained the hundredth fruit of good works. These indeed adorn those who, while passing through this life, have sought to preserve virginal purity. Among these, blessed John the Baptist shines with wondrous splendor. For the thirtieth fruit is attributed to the married; the sixtieth, to widows; and the hundredth, to virgins, by the sacred authors. This fruit is threefold and is signified by the threefold yield of seed sown in good soil. For in the Gospel it is said that he brought forth one fruit thirtyfold, another sixtyfold, and another truly a hundredfold. 11 On the eleventh verse. Hence, powerful in our rich merits. <Mark 4> Opimus means the same as rich, fat, abundant, splendid. Virgil: Or by spoils already seized I shall be praised, rich spoils. And since great are before God the merits of blessed John, and abundant and outstanding, they are here called rich. Moreover this verse asks that the hard stones of our breast be cast out: that is, that the stony and hard heart be taken away from us, and a fleshly and soft heart given, as God promised he would do for the people of Israel through the prophet Ezekiel. <Ezek. 11> But when he adds, smoothing the rough <Isa. 40> path, he clearly alludes to the oracle of Isaiah spoken of the holy John, and fulfilled in him, as Luke testifies. And the crooked things shall be made straight: and the rough places into level ways. Hence crooked things are made straight (as Gregory explains) when the hearts of the wicked, bent away through injustice, are directed to the rule of justice. And rough places are changed into level roads: when harsh and angry minds, through the infusion of heavenly grace, return to gentleness of meekness. 12 On the twelfth verse. With the flood-struck minds made pure, Here it is not to be read as luvione, with i in the first syllable, but Luvione with u, from the nominative Luvio, -onis. Which name

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EXO. nomen:luem, sordemque & vitiorum labem hic signat, si- ue illuuiem, & à luo, is, ere, proficiscitur. Liuio vero, onis: ne latinum quidem est, quantum norim, neque à liuor aut liueo formatur: vt co[n]singunt aliqui. Quod denique in eodem versu dicitur, ritè dignetur veniens sacratos ponere gressus, oratio est deprecatoria: vt deus ipse mundi condi- tor & saluator dignetur ad mentes nostras puras & peccatis expurgatas venire: & in illis suæ maiestatis vestigia pedesque figere, sicut diligentibus se promisit quòd ad eos veniet: & mansionem apud eos faciet. Quòd pro sua bonitate præstet nobis amator hominum:deus benedictus in secula. Amen. IDE SANCTO IOANNE BAPTISTA: alius hymnus: Ræco præclarus, sacer & propheta: Regis æterni paranymphus almi. Voxq; clamantis: domino potenter Dirige callem. Qui redemptorem digito notasti: Rite tollentem scelus omne mundi. Intimans agnum pietate cunctum. Soluere mundum. Angelus cum tu uocitaris alti: Iura formantem rogita tonantem, Quatenus sanctis sociemur astris Arce polorum. Hocq; tu præsta genitor superne: Nate superni dator ac redemptor, Spiritus rector tribue precamur Omne per æum. Amen. Carminis sapphici modulationem seruat hic hymn, in vnoquoque versu tribus sapphicis carminibus subiunctu[m] habens vnum adonicum, exactamque illius legem obser- uat præterquam in vltimi versus secundo carmine vbi iambus pro spondeo in secunda sede collocatur, & in et- usdem postremi versus tertio carmine: vbi pro trochæo r iiij in

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EXO. The name sign, or stain, and the blot of vices; that is, filth, and it comes from luo , is , ere . But Livio , onis , is not even Latin, as far as I know, nor is it formed from lior or liveo , as some think. What is finally said in the same verse, “may he fittingly deign, as he comes, to set his sacred steps,” is a prayer of supplication: that God himself, the maker and savior of the world, may deign to come to our minds, pure and cleansed from sins, and to set there the footprints and steps of his majesty, just as he promised those who love him that he would come to them and make his dwelling with them. May the lover of mankind grant this to us: blessed God forever. Amen. FOR SAINT JOHN THE BAPTIST: another hymn: Famous in Greek, sacred and a prophet, Noble attendant of the eternal King. And the voice of one crying: powerfully Direct the Lord’s path. You who marked the Redeemer with your finger, Rightly proclaiming him who takes away all the sin of the world, And announcing the Lamb, by whose mercy The whole world is freed. When you are called the angel of the Highest, Beseech the one who shapes the laws, who thunders, So that we may be joined to the holy stars In the upper vault of heaven. And this do you grant, heavenly Father, Son of the Highest, giver and Redeemer, And Spirit who guides, we pray, Through all eternity. Amen. This hymn preserves the meter of Sapphic verse, having in each line three Sapphic feet followed by one Adonic, and observing its exact law, except that in the second Sapphic foot of the second line of the last verse an iamb is placed instead of a spondee, and in the third foot of that same final line: where, instead of a trochee, r iiij in

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Hymnorum in quarta sede ponitur pyrrhichius. Referuntur in eo præclara nomina ac officia beati Ioannis Baptistæ, quib[us] excellenter enituit & insignitus est cum versaretur in terris deinde ad eundem sit oratio, quòd nobis à deo impe- tret æternæ beatitudinis consortium. 1 Canonations. In primo versu. Præco præclarus, sacer & propheta. quatuor in signa nomina, hic ver- sus, sancto Ioanni ascribit. Primò siquidem dicitur præco, quòd publicè proclamarit & denunciarit aduentum Christi, < Matt. 3> ludæis, dicens. Pænitentiam agite appropinquabit e- nim regnum cælorum, & reliqua apud euangelistas clarè descripta. Sedundo denominantur propheta, vt in cantico < Luca 1> Zachariæ. Et tu puer, propheta altissimi vocaberis. Qui- < Matt. 1> 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) sponsi, sposus est, amicæ auté sponsi, qui stat & audit eum: < Ioann. 1> gaudio gaudet, p[ro]pter vocé spôsi hoc ergo gaudiu meu, impletu est. Quarto vocatur hic vox clamâtis in deserto, < Esaiæ 40> 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- rare viam domini, rectas facite semitas dei nostri. 2 In secundo versu. Tu redemptorem digito notasti. Id < Ioann. 1> ex Ioannis euangelio deproptum est, vbi ait. Altera die vi- 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 1 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-

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Hymnorum in the fourth line a pyrrhichius is placed. In it are referred the illustrious names and offices of blessed John the Baptist, by which he shone forth excellently and was distinguished while he lived on earth; then let prayer be directed to the same one, that he may obtain for us from God a share in eternal blessedness. 1 Canonations. In the first verse. “A renowned herald, sacred one and prophet.” This verse assigns four notable 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 prophet, as in the canticle of Zacharias: “And you, child, shall be called the prophet of the Most High.” Nay rather, in the Gospel he is said by Christ to be more than a prophet. Third, he is here called the paranymph, that is, one standing beside the bridegroom. For nymphos in Greek designates the bridegroom in Latin. Hence paranymph is a man assisting the bridegroom, just as pronuba is said of a woman who is beside the bride, assisting her for that office. But John stood beside Christ, the bridegroom of the Church, to render service and testimony, as he himself states in the Gospel. “He who has the bride,” he says, “is the bridegroom; but the friend of the bridegroom, who stands and hears him: he rejoices with joy because of the bridegroom’s voice. Therefore this joy of mine has been 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 shortly after, 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, however, he calls Christ the Lamb of God, on account of his singular innocence and freedom from sin, and on account of the offering of the saving victim which Christ was about to make on the cross for the salvation of the world. For in the old law a lamb was employed in sacrifice. And Christ offered himself for us to God the Father. 3 In the third verse. An-

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EXPO. 265 Angelus cum tu vocitaris. Beatus Ioannes dictus est angelus, id est nuncius: quia palam nuciauit tot ludæe Christum mundi redemptorem venille in carnem. Quod ex ipsius Christi testimonio clarescit. dicetis apud Matthæum de Ioanne. Hic est enim de quo scriptu est. Ecce ego mitto angelum meum ante faciem tuam: qui præparabit viâ tuâ ante te. In eodem quoque versu dictur deus formare iura: quia rectas vivendi leges hominibus constituit, quibus quid iustum sit vel iniustum, discernat, amplectâtur quæ iusta sunt, quæ verò iniqua, diffugiant ac euitent. DE SANCTO LADISLAO: rege Hungariæ. Rgis regum ciuis, aue. Regum gemma La dislac: Regni consors, gloriæ. Regem regu es aggressus: Sis defensor indefessus Et athleta patriæ. 2 Salus salus Huugarorum: Rex cohæres angelorum, Vas cælestis gratiæ. Ab æterno uas electum: Vas insigne, uas effectum, Vendicans iustitiæ. Hungarorum gens con- gaude. Noua noui regis laude 3 Pulsans tintinabula. Fælix aue Varadinum: Cuius augens fama signum Resonet per secula. 4 Tibi Christe consors hymnum Canit orbis, qui per lignu[m] Ad te trabis omnia: Scala factus ascensorum, Et corona confessorum. Tibi laus & gloria. Amen. Hymnus iste, potius prosæ quàm hymnicæ modula- tioni persimilis est: quòd nullo certo genere carminis costringitur: sed co[n]sonantiam seruat similemque cadetia[m] in exitu suarum clausularum. Siquidem vnusquisque eius versus sex habet clausulas rythmicas: quaru[m] duæ primæ similem habent syllabarum exitum, similiter quarta & quinta adinuicem respondent in fine syllabarum. Et quæque harum quatuor, octo co[m]plectitur syllabas: penul timamque

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EXPO. 265 When you are called an angel. Blessed John was called an angel, that is, a messenger: because he openly announced to all Judea that Christ, the Redeemer of the world, had come in the flesh. This is made clear from Christ’s own testimony. You will say from Matthew concerning John: “For this is he of whom it is written: Behold, I send my angel before your face, who shall prepare your way before you.” In the same verse it is also said that God establishes laws: because He has ordained right rules of life for men, by which they may discern what is just or unjust, embrace what is just, and shun and avoid what is unjust. DE SANCTO LADISLAO: king of Hungary. King of kings, citizen, hail. Gem of kings, La- dislas: Partner of the kingdom, of glory. You have attacked the King of kings: Be an untiring defender And athlete of the homeland. 2 Salvation, salvation of the Hungarians: King, heir of the angels, Vessel of heavenly grace. From eternity a chosen vessel: A distinguished vessel, a perfected vessel, Championing justice. Hungarian people, re- joice. At the praise of the new king 3 Ringing the bells. Happy be Varadinum: Whose renown, increasing the sign, May resound through the ages. 4 To you, Christ, the hymn of a partner Sings the world, which through the wood Draws all things to you: Made a ladder for those ascending, And a crown for confessors. To you be praise and glory. Amen. This hymn is more like prose than like hymnic modulations: because it is constrained by no fixed kind of verse, but preserves a consonance and a similar cadence at the end of its clauses. For each of its verses has six rhythmic clauses: of which the first two have a similar ending of syllables, likewise the fourth and fifth correspond to one another in the ending of syllables. And each of these four contains eight syllables, the penul timate

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HYMNORVM timâmque longam aut longæ in prolationis tenore simile obtinet. Tertia verò clausula rythmica, sextæ eiusde versus in simili desinentia syllabarum assimilatur, & vtraque earum septem habet syllabas, penultimâmque breuem. Commemorantur in eo laudes ac præconia sancti Ladisla gloriosi regis Pannoniæ, qui de temporali regno rectè secundum dei legem administrato, demùm ad cæleste & æternum regnum subuectus est: vbi cum Christo rege regum regnat in perpetuum. I INNOTATIONS In primoversu. Regum gêma Ladislae. Vt hui hymni clarior habeatur intelligetia nonnihil hic de sancti Ladislai moribus & vita (quantum ex aliis accipere potui) adducendum est in medium. Sanè legitur ipse rex inclytus cum vitam hanc mortalem ageret: non minus singulari virtute quam regia dignitate cæteros anteisse: præsertim mansuetudine & benignitate in omnes, seueritate & rectitudiue iustitiæ in subditos, commiseratione pióque affectu in pauperes, quorum præcipuus erat subleuator, & quod omnium primum ac potissimum est: pietate religionéque in deum. Ea præterea legitur fuisse præditus modestia, vt coronam regiam capiti suo nunquam imposuerit, quo cælestem & immarcessibilem cælestis gloriæ coronam tûdem assequeretur. Fuit & rerum gestarum gloria insignis, & bellicis artibus præclarus. Nâ Cunos efferatissimos populos adiutore deo perdomuit, qui regni Hungariæ fines inuadere tentarunt. Verum illis attritis victor cum triumpho in Hungariâ reddit. Insuper Rusciam adortus est & poloniam, regnu[m] suu[m] infestantes, de quibus itidem victoriâ obtiuuit. Postremu[m] & Bohemiâ sibi inimicâ deuicit. In qua quidé nouissima expeditione morbo correptus & iamiam futuru[m] suu[m] obitu[m] prænuncians: susceptis pro more & ritu Christiano sacramétis ecclesiasticis foeliciter migrauit ad dominu[m] vicissimo septimo die Iunij, quo quidem festu[m] eius quotanis celebratur. Nam ob crebra quibus sanctum suum deus glorificauit miracula, sanctorum catalogo apostolicæ sedis authoritate ascriptus est, & in beatorum numerum relatus, circa annum domini nonagesimum secundum, supra millesimum & centesimum, transactis à foelici eius obitu ferè cétum annis. Nempe ex hac vita ad ætheræ

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HYMN has a long and prolonged cadence, or something similar in the tenor of its delivery. The third rhythmic clausula, too, is assimilated to the similar ending of the sixth verse, and each of them has seven syllables, with the penultimate short. In it are commemorated the praises and renown of Saint Ladislaus, the glorious king of Pannonia, who from a temporal kingdom, rightly administered according to God’s law, was at last borne up to the heavenly and eternal kingdom: where, with Christ the King of kings, he reigns forever. II. NOTES ON THE FIRST VERSE. “The gem of kings, Ladislaus.” In order that the understanding of this hymn may be clearer, something must here be brought forward concerning the morals and life of Saint Ladislaus, as far as I have been able to gather from other sources. Indeed, it is read that this illustrious king, while he lived this mortal life, surpassed the rest no less in singular virtue than in royal dignity: especially in gentleness and kindness toward all, in severity and upright justice toward his subjects, in compassion and pious affection toward the poor, whose chief supporter he was, and, what is first and foremost of all, in piety and devotion toward God. Moreover, he is said to have been endowed with such modesty that he never placed the royal crown on his own head, so that he might then obtain the heavenly and unfading crown of heavenly glory. He was also distinguished by the glory of his achievements and renowned for military skill. For with God’s help he subdued the fiercely savage Cuns, who tried to invade the borders of the Kingdom of Hungary. But after crushing them, he returned in triumph to Hungary as victor. In addition, he attacked Ruscia and Poland, which were troubling his kingdom, and over them likewise he obtained victory. Finally, he conquered Bohemia, hostile to him. In this latest campaign, however, he was seized by illness and, already foretelling his approaching death, after receiving the sacraments of the Church according to Christian custom and rite, he happily passed over to the Lord on the seventh day before the Ides of June, on which feast his day is celebrated each year. For, because of the many miracles by which God glorified His saint, he was enrolled in the catalog of the saints by the authority of the Apostolic See and counted among the blessed, around the year of our Lord one thousand one hundred and ninety-two, nearly one hundred years after his happy death. Indeed, from this life to the ether...

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EX PO. 267 celestemque vitam transiuit anno domini nonagesimo quinto supra millesimum. 2 In secudo versu. Salue salus Hungaroru[m]. Hungari vocantur à Latinis, qui à Græcis Pæones dicuntur, à Romanis verò Pænonij. Quorum fama olim formidine totam concussit Italiam: tanqua[m] essent bello insuperabiles. Et nostra etia[m] tempestate turchis efferatissimis (quos in vicinia habent) formidabiles planè sunt quòd sæpius adiutore deo eorum exercitus profligarint, & contra inimicos Christi, vexilla crucis erigant interriti: collatisq[ue]; signis manum sæpius cöserant cum illis, & in trepidam eos fugam conuertant Horum regio: Pannonia dicitur siue Hungaria: quæ Ptolomeo teste, Europæ est regio. Hungarorum autem nomen: ab Hunnis desumptum videtur, qui quidem populi: quodam in Scythia Europæ super Meotida paludem incoluere. Deinde mutatis sedibus cum ingenti multitudine profecti in Pannonia[m] tandè deuenerunt: cui Hungariæ: nomen indidisse ex suo nomine Hunni facilè putari possunt: Porrò Varadinu[m] ciuitas est episcopalis in Hungaria: cuius templu[m] splendide ædificauit sanctus Ladislaus in honorem sacrosanctæ virginis Mariæ. Et ibidem sepultus sacrum resudat ex sanctis ossibus oleum: multisq[ue]; habetur miraculis clarus, propter quod frequens & assiduus est populi pia vota ferentis: ad eum locum affluxus. Eius episcopatus: etia[m] hac tempestate Varadiensis nuncupatur. 4 In quarto versu. Qui per lignum ad te trahis omnia. Per lignu[m] scilicet crucis, sicut ipse Christus dicit in euangelio: suæ mortis genus prænuncians. Ego si exaltatus fuero à terra, omnia traham ad meipsum. Et ideo Christus factus est scala ascensorum, id est eorum qui ascendunt in cælum, quia nemo illuc ascedere potest, nisi per ipsum. Ego (inquit) su[m] via, veritas, & vita, nemo venit ad patrem: nisi per me. DE SANCTIS APOSTOLIS Petro & Paulo. Vrea luce & decore roseo. A Lux lucis omne perfudisti seculum, Decorans cælos inclyto martyrio Hac sacra dei, quæ dat reis ueniam. 2 Ianitor cæli: doctor orbis pariter. Iudices

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EX PO. 267 and passed into heavenly life in the year of our Lord 1495. 2 In the second verse. Hail salvation of the Hungarians. The Hungarians are called by the Latins, who are called by the Greeks Paeones, and by the Romans Pannonii. Their fame once shook all Italy with fear, as though they were invincible in war. And even in our own time they are plainly formidable to the most savage Turks (whom they have in their neighborhood), because very often, with God’s help, they have overthrown their armies, and against the enemies of Christ they raise the banners of the cross without fear; and when battle lines have been drawn, they have often engaged with them, and turn them into a frightened flight. Their region: is called Pannonia or Hungary, which, according to Ptolemy, is a region of Europe. But the name of the Hungarians seems to have been taken from the Huns, who were indeed a people who once inhabited Scythia, in Europe beyond the Meotidian marsh. Then, changing their dwelling places, they set out in a great multitude and at last came into Pannonia, who could easily be thought to have given Hungary its name from their own name, the Huns. Moreover, Varadinum is an episcopal city in Hungary, whose church Saint Ladislaus splendidly built in honor of the most holy Virgin Mary. And there he lies buried; from his sacred bones there flows holy oil, and he is renowned for many miracles, for which reason there is a frequent and continual influx of the people, making pious vows, to that place. His bishopric is even in this time now called Varadiensis. 4 In the fourth verse. You who by the wood draw all things to you. By the wood, namely of the cross, as Christ himself says in the Gospel, foretelling the manner of his death: If I be lifted up from the earth, I will draw all things to myself. And therefore Christ was made the ladder of those who ascend, that is, of those who go up into heaven, because no one can ascend there unless through him. I am, he says, the way, the truth, and the life; no one comes to the Father except through me. DE SANCTIS APOSTOLIS Peter and Paul. With a fresh light and rosy splendor. A Light of light, you have flooded every age, Adorning the heavens with glorious martyrdom, This holy gift of God, which grants pardon to the guilty. 2 Keeper of heaven, teacher of the world as well. Judges

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268 HYMNORVM Iudices secli: uera mundi lumina. Per crucem alter: alter ense triumphans. Vitæ senatum laureati possident. 3 Iam bone pastor Petre, clemens accipe Vota precantum, & peccati uincula Resolve, tibi potestate tradita. Quæ cunctis cælum uerbo claudis, aperis. 4 Doctor egregie Paule, mores instrue. Et mente polum nos transferre satage. Donec perfectum, largiatur plenius Euacuato, quod ex parte gerimus 5 Oliuæ binæ, pietatis unicæ. Fide deuotos, spe robustos maxime, Fonte repletos charitatis geminæ. Post mortem carnis impetrate uiuere. 6 Sit trinitati sempiterna gloria, Honor, potestas atque iubilatio. In unitate, cui manet imperium Ex tunc & modo, per æterna secula. Amen. Præsens hymnus metri iambici senarij formam gerit & imaginem: in vnoque versu quatuor huiuscemodi car mina complectens, verùm à legitima pedum huiusce me tri collocatione & situ: longe abest: Nam nunc trochæu[m], nunc pyrrhichium promiscue pro spondeo & iambo con tinet: vocalem etia vocali aut literæ m terminali sine col- lisione subiunctam interdum habet. Author eius fuisse dicitur Elpis: vxor Seuerini Boetij, viri inter Latinos fa- cilè doctissimi. Cuius & thori socia: in modulatione car- minum, Latino sermone & sacris literis, hoc quasi argu- mento atque indicio dinoscitur fuisse admodum erudita. Laudatur in eo primùm diuina bonitas: quòd totum mun dum beatorum apostolorum Petri & Pauli gloria ac splé dore illustrarit. Deinde celebrantur ipsorum præconia: nunc simul & iunctim, vt in secúdo & quinto versu. Nuc verò singulatim & separatim: vt in teruo & quarto, Nam ad

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268 HYMNS Judges of the age: true lights of the world. One triumphing by the cross, the other by the sword. The crowned possess the senate of life. 3 Now, good shepherd Peter, mercifully receive the prayers of those who entreat, and the bonds of sin loose, by the power entrusted to you. You who with a word shut and open heaven for all. 4 Excellent teacher Paul, instruct our ways. And strive to carry us in mind to heaven. Until what we bear in part here below, being stripped away, may be granted more fully. 5 O twin olive trees, of singular piety. Especially devoted in faith, strong in hope, filled with the fountain of double charity. Obtain for us to live after the death of the flesh. 6 To the Trinity be everlasting glory, honor, power, and jubilation. In unity, to whom authority remains from then and now, through eternal ages. Amen. This hymn bears the form and pattern of iambic senarius meter: in each verse containing four such lines; yet from the lawful arrangement and placement of the feet of this meter it is far removed. For now it contains, indiscriminately, now a trochee, now a pyrrhic, in place of a spondee and an iamb. It also sometimes has a vowel joined to a vowel, or to a final letter m, without elision. Its author is said to have been Elpis, the wife of Severinus Boethius, a man among the Latins easily the most learned. And as his consort, in the composition of poems, in the Latin tongue and sacred letters, she is known by this indication and sign to have been quite erudite. In it divine goodness is first praised, because it has illuminated the whole world with the glory and splendor of the blessed apostles Peter and Paul. Then their praises are celebrated, now together and jointly, as in the second and fifth verse; now separately and apart, as in the third and fourth. For to

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EXPO. 269 ad solum beatum Petrum dirigitur: quartus verò ad so- lum Paulum. 1 HANNOTATIONES. 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 præfert: 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- < Psal. 18> tare præcellunt, vt cælum terræ supereminet & ea præsta- < Psal. 96> bilius est. Quod & in sacris eloquuiis etiam crebro ob- seruari conspicitur, vt ibi. Cæli enarrant gloriam dei, & annunciauerunt cæli iustitiam eius, quorum vtrumque: < Matth. 19> apostolis attribuitur. 2 In secundo versu. Iudices sæ- cli, vera mundi lumina. Quòd seculi sint iudices: testatur < 1. Cor. 6> 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 < Matth. 5> 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 < 1. Cor. 6> apostolos. Vos estis lux mundi. Horum quidem duorum alter, scilicet Petrus: per crucem triumphauit: alter verò < Matth. 5> 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 < Matth. 5> cærus atque consessus. Virgilius. Iura magistratúlque legunt:

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EXPO. 269 is directed to blessed Peter alone: the fourth however to Paul alone. 1 NOTES. In the first verse. Light of light, you have thoroughly permeated all things. This word light is doubled in the singular number, to signify excellence and eminence; since the usage of the Latins scarcely admits the plural number of this noun lux, especially in the genitive. But Christ is here called light of light (as also often elsewhere in hymns), because he is a superintellectual and superstantial light, surpassing every light, both bodily and spiritual. He also flooded the whole world with the clear and shining light of apostolic teaching, and with the rose-colored beauty of martyrdom. For the rose, because of the blood-red color it bears, is usually 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 preachers of the evangelical teaching and were adorned with the crown of martyrdom. Moreover, by the name of heavens the apostles are fittingly understood here, because in dignity they surpass other men, just as heaven is above the earth and more excellent than it. And this is also seen to be frequently observed in the sacred writings, 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. Judges of the age, true lights of the world. That they are judges of the age is testified by our Lord in Matthew, saying: 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 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 also judge angels? But that they are truly 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, one, namely Peter, triumphed through the cross; the other, namely Paul, triumphed by the sword, because he too was struck down with the sword for the name of Christ; the former was affixed to the cross. Finally, both crowned with laurel, that is, crowned with laurel, indeed adorned with the victorious crown of eternal glory, 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 body and assembly of those same senators. Virgil: They choose laws and magistracies:

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HYMNORVM legunt, sanctumque senatum. 3 In tertio versu. Tibi potestate tradita. Soluendi peccata potestas est tradita Pe- tro, cum dixit illi dominus. Tibi dabo claves regni cælorum, & quodcunque ligaueris super terram, erit ligatum & in cælis, & quodcunque solueris super terram, erit solutum & in cælis. Et propter huiusmodi authoritatem ligandi & soluendi ipse, Ianitor & clauiger cæli dicitur, & verbo ferente sententiam ligationis aut solutionis: cælum cunctis aut claudere aut apertre. Quæ omnia: spiritualé, & diuina dicentem mysteria, acquirunt intelligentiam. 4 In quarto versu. Et mente polum nos transferre satage. Sicut (inquit) tu ipse O Paule raptus fuisti spiritu in tertiu[m] cælum atque in paradisum: & audisti ibi arcana verba quæ no[n] licet homini loqui, ita satage, enitere, ac elabora & nos famulos tuos animo in cælu[m] subuehe: vt terrenis curis abiectis, cælestia tantu[m] curemus & meditemur. Quod aute[m] subiungitur in eode[m] versu donec perfectu[m] largiatur plenius, respondet illi sententiæ beati Pauli in prima ad Corinthios epistola. Ex parte cognoscimus, & ex parte prophetamus. Cum autem venerit quod perfectum est: enacuabitur quod ex parte est. Nunc cognoscimus ex parte: tunc autem cognoscam sicut & cognitus sum. 5 In quinto versu. Olinæ binæ pietatis vnicæ. Duo prædicti sacratissimi apostoli dicuntur duæ oliuæ: quia viri sunt misericordiæ, à quibus profluxit oleum benignitatis & lenitatis per salutarem doctrinam, peccatorum vlceribus salubriter medentem. Vir enim iustus, oliuæ comparatur in psalmo: cum ait. Ego autem sicut oliva fructifera in domo domini. Vnicæ tamen sunt pietatis: quia eadem consimilisque in vtroque benignitas est, & facilis ad peccatores conuertendos in rectam viam condescensio. Cum verò subiungit: fide devotos, spe robustos, fonte repletos charitatis geminę: tria innuit virtutu[m] præcipuarum (quibus mens in deu[m] nititur: & quas theologicas vulgo appellat) charismata, de quibus Paulus ad Corinthios ait. Nunc autem manent fides, spes, charitas: tria hæc, maior autem horum charitas. Geminam verò charitate[m] appellat: propter duo præcepta habedæ charitatis, in deum scilicet & proximu[m]. De quibus dominus apud Matthæu[m], Diliges dominum deum tuum ex toto corde tuo, & ex to-

Transcription: Translated (English)

HYMNORUM they read, and the holy senate. 3 In the third verse. To thee authority having been granted. The power of forgiving sins has been granted to Pe- ter, when the Lord said to him: To thee I will give the keys of the kingdom of heaven, and whatever you bind on earth shall be bound also in heaven, and whatever you loose on earth shall be loosed also in heaven. And because of this authority of binding and loosing, he himself is called the gatekeeper and key-bearer of heaven, and by the word pronouncing the sentence of binding or loosing: to shut or to open heaven to all. All these things, speaking of spiritual and divine mysteries, gain understanding. 4 In the fourth verse. And strive to carry us up to the heavens in mind. As you yourself, O Paul, were caught up in spirit into the third heaven and into paradise, and heard there secret words which it is not lawful for man to speak, so strive, endeavor, and labor to raise us your servants in spirit into heaven: that, earthly cares cast aside, we may care for and meditate on heavenly things alone. What is added in the same verse, until he grants the perfect more fully, corresponds to that saying of blessed Paul in the first epistle to the Corinthians. We know in part, and we prophesy in part. But when that which is perfect has come: that which is in part shall be done away. Now we know in part: then however I shall know as I also am known. 5 In the fifth verse. O twin olives of one piety. The two aforementioned most holy apostles are called two olives, because they are men of mercy, from whom the oil of kindness and gentleness has flowed through salutary teaching, healing beneficially the wounds of sinners. For a righteous man is compared to an olive tree in the psalm, when it says: But I am like a fruitful olive tree in the house of the Lord. Yet they are of one piety, because the same and similar kindness is in both, and the condescension easily inclined toward converting sinners to the right way. But when he adds: devoted in faith, strong in hope, filled from the fountain of double charity: he indicates the three chief virtues (by which the mind strives toward God, and which are commonly called theological), the gifts of grace, of which Paul says to the Corinthians: But now remain faith, hope, charity: these three, but the greatest of these is charity. He calls it double charity because of the two commandments of charity that must be kept, namely toward God and toward one’s neighbor. Concerning which the Lord says in Matthew: You shall love the Lord your God with all your heart, and with all your soul, and with all

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EXO. 271 ta anima tua, & ex tota mente tua, & proximum tuum si- cut teipsum. In his enim duobus mandatis: tota lex pen det, & prophetæ. DE IISDEM APOSTOLIS: alius hymnus. Ælix per omnes festum mundi cardines Apostolorum præpollet alacriter: Petri beati, Pauli sacratissimi. Quos Christus almo consecrauit sanguine: Ecclesiarum deputauit principes. 2 Hi sunt oliuæ duæ coram domino: Et candelabra luce radiantia. Præclara cæli duo luminaria: Fortia soluunt peccatorum uincula, Portas olympi referant fidelibus. 3 Habent supernas potestatem claudere Sermone sedes: pandere splendentia Limina poli super alta sydera. Linguæ corum: claues cæli factæ sunt. Larus repellunt ultra mundi limites. 4 Petrus beatus catenarum laqueos Christo iubente rupit mirabiliter. Custos ouilis, & doctor ecclesiæ Pastorq[ue] gregis, conseruator ouium: Arcet luporum truculentam rabiem. 5 Quodcunque uinclis super terram restrinxerit Erit in astris religatum fortiter. Et quod resoluit in terris arbitrio: Erit solutum super cæli radium. In fine mundi: iudex erit seculi. 6 Non impar Paulus huic: doctor gentium, Electionis templum sacratissimum. In morte compar: in corona particeps, Ambo lucernæ, & decus ecclesiæ: In

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EXO. 271 your soul, and with all your mind, and your neighbor as yourself. For on these two commandments: the whole law de- pends, and the prophets. OF THE SAME APOSTLES: another hymn. Happy through all the world’s farthest bounds Is the festival of the Apostles, strong in its gladness: Of blessed Peter, of most holy Paul. Whom Christ consecrated with holy blood: He appointed princes of the Churches. 2 These are the two olives before the Lord: And the candlesticks shining with light. The two splendid luminaries of heaven: Strongly they loosen the bonds of sinners, And open the gates of Olympus to the faithful. 3 They have power from on high to close By their word the seats: to open the shining Thresholds of heaven above the high stars. Their tongues have been made the keys of heaven. They drive thieves beyond the world’s bounds. 4 Blessed Peter broke the chains’ fetters By Christ’s command, in wondrous wise. Guardian of the fold, and teacher of the Church, And shepherd of the flock, preserver of the sheep: He keeps back the fierce rage of wolves. 5 Whatever he shall bind with chains on earth Shall be firmly bound in the stars. And whatever he shall loose on earth by his will: Shall be loosed in the radiance of heaven. At the end of the world: he shall be judge of the age. 6 Paul is not unequal to him: teacher of the Gentiles, The most holy temple of election. Equal in death: partner in the crown, Both lamps, and the glory of the Church: In

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Hymnorum In orbe, claro corruscant uibramine. 7 O Roma salix: quæ tantorum principum Es purpurata precioso sanguine Excellis omnem mundi pulchritudinem: Non laude tua, sed sanctorum meritis: Quos cruentatis iugulasti gladiis 8 Vos ergo modo gloriosi martyres: Petre beate, Paule mundi lilium. Cælestis aulæ triumphales milites: Precibus almis uestris, nos ab omnibus Munite malis: ferte super æthera. 9 Gloria deo per immensa secula: Sit tibi nate decus & imperium. Honor, potestas, sanctoq[ue] spiritui. Sit trinitati salus indiuidua: Per infinita seculorum secula. Amen. Hymnus iste præcedenti similis est: quantum ad contextum & compositionem, in eo solo ab illo discrepans: quòd præsens in vnoquoque versu quinque habet carmi na vniformia, eiusdemque generis. Celebrantur in hoc hymno amborum supradictorum apostolorum præconia & præclaris extolluntur laudibus: quæ nunc de ambobus simul, nunc verò de vno & altero diuisim ac separatim de promuntur: vt in hymno præcedente. 1 IANNOTATIONES. In primo versu. Festum mundi cardines. Cardines, fines, limites, clymata, partes & regiones, Dicuntur enim cardines: altissimæ, extremæque cæli partes, quas Græci polos dicunt, à similitudine eorum circa quos valuæ voluuntur. Præpollet: præfulget, & resplendet, à præpræpositione & verbo polleo, quod excellere emicareque signat. Consecrauit: glorificauit, & clarificauit, sibique martyres sacrauit. Principes: præcipuos rectores ecclesiarum, de quibus psalmus. Constitues eos principes super omnem terram. Psal. 44 2 I In secundo versu. Hi sunt oliuæ duæ coram domino. Hic versus cu proximè sequente, illud exprimit præconium:

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Hymns In the world, they gleam with bright radiance. 7 O Rome, willow: who of so many princes Art purpled with precious blood Thou surpassest all the beauty of the world: Not by thy praise, but by the merits of the saints: Whom with bloodstained swords thou hast slaughtered 8 You therefore now, glorious martyrs: Blessed Peter, Paul, lily of the world. Triumphant soldiers of the heavenly court: By your gentle prayers, guard us from all evils: bear us above the ether. 9 Glory to God through unending ages: May honor and dominion be yours, O Son. Honor, power, and to the Holy Spirit. May there be undivided salvation to the Trinity: Through the infinite ages of ages. Amen. This hymn is similar to the preceding one: as regards its arrangement and composition, differing from it only in this, that the present one has in each verse five uniform lines, of the same kind. In this hymn the praises of the two aforesaid apostles are celebrated and extolled with distinguished commendations: which are now set forth together of both, now indeed of the one and the other separately and apart, as in the preceding hymn. 1 I NOTES. In the first verse. The festival of the world’s quarters. Cardines means ends, limits, climates, parts, and regions. For the cardines are called the highest and furthest parts of heaven, which the Greeks call poles, from the likeness of those around which doors turn. Præpollet: shines forth, and gleams, from the preposition præ and the verb polleo, which signifies to excel and to shine. Consecrauit: glorified, and made illustrious, and dedicated the martyrs to himself. Princes: the chief rulers of the churches, concerning whom the psalm says, “You shall make them princes over all the earth.” Psalm 44. 2 I In the second verse. These are the two olive trees before the Lord. This verse, together with the one that follows closely, expresses that praise:

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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 linguę 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] vmbra & lemures, maligni scilicet spiritus: & dêmones q[ui] horroré incutiu[n]t & terroré hominib[us] quos infesta[n]t. 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 & semicinctia beati Pauli vexatorum corporib[us] superposita coerciti lega[n]tur & expulsi spiritus nequa[m]: < Ioan. 11> 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 implo Herode coiectus in carcerem & vincetus, 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 ousili, 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

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E X P O. 273 conium: which the holy Church sings in praise of these apostles, namely: “These are the two olive trees and the two lampstands shining before the Lord; they have power to shut up the heavens 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 olive trees and the two lampstands before the Lord of the earth, standing; these have power to shut up heaven, so that it does not rain in the days of their prophecy.” But the strong bonds of sinners are so called here, because they are hard and solid, and bind us more tightly when we are entangled and ensnared in them < Isa. 43>. For they cannot be loosed 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 out phantoms beyond the bounds of the world. Phantoms are called here the harmful shadows of the underworld and lemures, that is, evil spirits and demons, who strike men with horror and terror, those whom they harass. Hence those are called possessed and mad who seem seized by phantoms, and whom they also call demoniacs and the possessed. Since, therefore, these two glorious apostles had the power of expelling evil spirits, and indeed to such an extent that by the aprons and handkerchiefs of blessed Paul laid upon the bodies of the afflicted the evil spirits were restrained and cast out: < Ioan. 11> rightly are they here said to have driven out phantoms from the world. This is also suitably understood of the uprooting of the profane worship of idols through their preaching. For since those idols of the nations were the worst demons, once they were removed and every filth and sacrilegious rite of that impious worship condemned, certainly the demons themselves were expelled from the world through the work of the apostles. < Ioan. 10> 4 In the fourth verse. Blessed Peter [with] the bonds of chains. The sacred history of the apostles is well known: how < Act. 12> Peter, thrown into prison by the impious Herod and bound, was delivered by the authority and guidance of an angel and brought out of prison. He is called the shepherd of the flock here, because the care of feeding his lambs and sheep was committed to him by the Lord for the third time. Hence, by the name of wolves who lie in wait for the sheep, demons are understood here, just as in that parable of the Lord about the shepherd and the hireling, when he says: “But the hireling, who is not a shepherd, sees the wolf coming and flees, and the wolf seizes and scatters the sheep.” In

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HYMNORVM 6 In sexto versu. Doctor gentium, electionis templum. Ex verbis domini ad Ananiam, vtrumque horum planum est: quibus de Paulo tale perhibet testimonium. Vade, quoniu[m] vas electionis est mihi iste: vt portet nome[m] meum cora[m] gentibus, & regib[us] & filiis Israel. Et ipse Paulus de seipso ad Galatas scribens inquit. Qui operatus est Petro in apostolatum: operatus est & mihi inter gentes, & sicut Petro creditum est euangelium circumcisionis: ita & mihi (inquit) euangelium præputij. Rursum ad Timotheum de se dicit. Veritatem dico, non mentior: doctor gentium in fide & veritate. Demum ambo apostoli coruscant claro vibramine: hoc est eximio splendore & fulgore gloriæ. Deriuatur enim id nomen, à verbo vibrare: quod iacere & iaculari significat, vt sol suos vibra re dicitur radios. 7 In septimo versu. Es purpurata precioso sanguine. Purpurata: decorata, adornata. Color enim purpureus: sanguineo colori propemodum vicinus est & propinquus, & purpura: martyrum est. Quod autem in huius versus fine dicit, quos cruentatis iugulaisti gladiis: accipiendum est non secundum specialem illorum vocabulorum rationem ac notionem. Cum enim iugulare: proprie sit iugulum resolvere atque aperire, & beatus Petrus non consummavit martyrium gladio sed cruce: non potest ipse dici iugulatus gladio vrbis Romanæ, si secudum propriam suam acceptionem sumantur illæ dictiones. Verum cum interdum speciale pro generali poni soleat: id ita accipiendum est, vt iugulare pro interimere sumatur. Gladiorum aute nomine: instrumenta illata per vim mortis intelligantur, tantundemque id valeat, atque quos occidisti suppliciis per te inflictis. 8 In octavo versu. Nos ab omnibus munite malis. Munite: defendite, protegite & tutamini. Ab omnibus malis: animæ, corporis, & fortunæ, vt à peccatis, morbis, egestate, & cæteris id genus. Ab omnibus item malis præteritis, præsentibus, & futuris, vt præterita deleantur, & præsentia minuantur, futura verò auertantur. IN VISL

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HYMNORUM 6 In the sixth verse. Doctor of the nations, temple of election. From the words of the Lord to Ananias, both of these are plain: by which such testimony is given concerning Paul. “Go, because this one is to me a vessel of election, that he may bear my name before the nations, and kings, and the children of Israel.” And Paul himself, writing to the Galatians about himself, says: “He who worked in Peter unto the apostleship, worked also in me among the nations; and as the gospel of circumcision was entrusted to Peter, so also to me,” he says, “the gospel of the uncircumcision.” Again to Timothy he says of himself: “I speak the truth, I lie not: a teacher of the nations in faith and truth.” Finally both apostles shine with bright flashing radiance: that is, with outstanding splendor and brilliance of glory. For that name is derived from the verb vibrare, which signifies to throw and hurl, just as the sun is said to vibrate forth its rays. 7 In the seventh verse. Thou art purpurated with precious blood. Purpurated: adorned, decorated. For the color purple is nearly akin and close to the bloody color, and purple belongs to martyrs. But what he says at the end of this verse, “whom you slaughtered with bloodstained swords,” is to be understood not according to the special force and meaning of those words. For since to iugulare properly means to cut and open the throat, and blessed Peter did not complete his martyrdom by the sword but by the cross, he cannot be said to have been beheaded by the sword of the city of Rome if those words are taken in their proper sense. But since the special is sometimes used for the general, it must be taken in such a way that iugulare is understood to mean to kill. By the name of swords, moreover, are understood the instruments of death inflicted by force, and it amounts to the same as: whom you killed by torments inflicted by you. 8 In the eighth verse. Protect us from all evils. Munite: defend, protect, and guard. From all evils: of soul, body, and fortune, as from sins, diseases, poverty, and other such things. From all evils likewise past, present, and future, so that the past may be wiped away, the present lessened, and the future averted. IN VISL

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EXPO. IN VISITATIONE BEA. 1æ Mariæ. A Ssūt festa iubilæa In Mariæ nūc gau dia. Tota psallat ecclesia Douota laudu[m] dramata. 2 Cuius sacrata uiscera Dei inuisit gratia: Vt esset uirgo grauida, Tori uirilis nescia. 3 Hæc paranympho du[m] credit: Sacru[m] hæc pneumarepleuit Aluus tumescit & gerit: Verbu[m] patris, quod meruit 4 Co[n]festim mo[n]tes adiit: Elizabeth salutauit. Obuiis etiam suscipit Vlnis: stringit & circu[m]it 5 Sacri iungu[n]tur uteri Milesq[ue] sui domini Præsentiam dum percipit: Hunc exultando suscipit. 6 Clamat anus cu[m] iubilo Plena sancto paraclito: Beata tu in filio, Quæ credidisti domino. Exultet cæli regina: Et mundialis machina. Abyssus atque maria Laudent deum per secula. 8 Patri summo, cum filia Sacratoq[ue] spiritui Sit sempiterna gloria: In unitate solida. Amen. Solum syllabarum numerum debitum in vnoquoque carmine hic hymnus habet cum metro iambico dimetro communem: non autem legitimum pedum suis in locis situm. Nam pedes omnes disyllabi sine delectu promiscuè in quibusuis ponuntur sedibus: nunc trochæus, nunc pyr rhichius, nunc iambus, nunc spondeus. Referuntur in eo sacra gloriosæ visitationis Mariæ mysteria, & quæ in ea peracta sunt diuina opera: ex euangelio Lucæ satis plena & perspicua. 10 ANNOTATIONES. In primo versu. Assut festa iubilæa Iubilæa, læta, iocuda, & solennia. Formatur enim id nomen à iubilus aut iubilare. Minus tamen visitatu[m] est apud authores probatos. Nam annus iubileus, id est remissionis Apud Iudæos: alia omnino ratio[n]e denominatus est in sacris literis. Eode[m] quoque versu, dramata laudu[m]: dicu[m]tur cantica & præconia laudum. Est enim drama, atis: fij fabu[m]

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EXPO. AT THE VISITATION OF THE BLESSED VIRGIN MARY. 1 Blessed are the festive jubilees In Mary’s now gladness. Let the whole Church sing psalms, Devoted songs of praise. 2 Whose sacred womb The grace of God visited: That she might be a pregnant virgin, Unacquainted with a man’s bed. 3 While she entrusts this to the bridegroom, She is filled with the sacred Spirit. The womb swells and bears; The Word of the Father, which she deserved, 4 At once she went to the mountains; She greeted Elizabeth. She also receives her with welcoming arms; She clasps and embraces her. 5 The sacred wombs are joined, And the soldier of his Lord, While he perceives the presence, Receives Him with exultation. 6 The old woman cries out with jubilation, Filled with the holy Paraclete: Blessed are you in your Son, Who believed in the Lord. Let the queen of heaven rejoice, And the whole fabric of the world. The abyss and the seas Let them praise God for ever. 8 To the supreme Father, with the Son And the sacred Spirit, Be everlasting glory: In perfect unity. Amen. The hymn here has only the proper number of syllables in each verse in common with iambic dimeter; but not the legitimate arrangement of feet in their proper places. For all the feet, being disyllabic without distinction, are placed indiscriminately in whatever positions: now a trochee, now a pyrrhic, now an iamb, now a spondee. In it are set forth the sacred mysteries of Mary’s glorious visitation, and the divine works accomplished in it: from the Gospel of Luke, sufficiently full and clear. 10 ANNOTATIONS. In the first verse. Assut festa iubilæa Iubilæa means joyful, pleasant, and solemn. For the noun is formed from iubilus or iubilare. Yet it is less common among approved authors. For the Jubilee year, that is, the year of remission among the Jews, is named in quite another way in Holy Scripture. In the same verse also, dramata laudu[m]: they are called songs and proclamations of praise. For drama is -atis: a fable.

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Hymnorum fabulæ in scenis actio vbi diuersæ personæ introducuntur: & aliis accedentibus, aliis autem discedentibus, à diuersis & ad diuersos textus narrationis expletur, sicut in com[m]odiis & tragodiis, 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 dei cum homine, & foedus indissolubile in virginali vtero complendum, illi denunciandum: 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 uirgo Maria à domo sua profecta ad visitandam Elizabeth in æditiore loco habitantem, rectè montes adiisse dicitur. Hoc & Lucas in euangelio perhibet dicens. Exurgens Maria abiit in montana cum festinatione in cititatem 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, & Mariæ virginis filium dei castis visceribus complexæ. Ita & sacri iunguntur ambarum nati. Nam vt audiuit vocem salutationis Mariæ 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.

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Hymns the action of a drama on stage, in which various persons are introduced; and while some come in, and others depart, the narrative text is carried out by different speakers and to different ones, as in comedies and tragedies, a kind of song which, as Jerome bears witness, used to be sung. Hence also the Church sings of the most sacred Virgin: “Before the bed of this Virgin, with frequent sweet songs of the drama.” And this name belongs to the third declension, and ought to be written without an intervening g. For dragma, æ, with g and in the first inflection, is a kind of weight. 3 In the third verse: “This while entrusted to the paranymph.” Paranymph is called in Latin pronubus, that is, the one who presides on the man’s side at the wedding, just as pronuba is the woman employed on the wife’s side. Wherefore among Christians, the priests who are employed to celebrate the marriage bond are called by the Greek name paranymphi, but in Latin pronubi by us. And since the angel Gabriel was sent by God for that union of God with man, and to complete in the virginal womb the indissoluble covenant, and to announce it to him, he is rightly called here, as it were the messenger of those spiritual nuptials, the paranymph. 4 In the fourth verse: “Immediately he went to the hills.” Since Nazareth is situated in a lower and more depressed place than Jerusalem, where the house of Zacharias was: the most sacred Virgin Mary, having set out from her house to visit Elizabeth, who lived in a higher place, is rightly said to have gone to the hills. Luke also bears this out in the Gospel, saying: “Mary arose and went into the hill country with haste into a city of Judah, and entered into the house of Zacharias, and saluted Elizabeth.” 5 In the fifth verse: “The sacred wombs are joined.” That is to say, those of mothers made pregnant beyond nature and by divine power: namely Elizabeth, bearing holy John in her womb, and Mary the Virgin, who in her chaste bowels contained the Son of God. Thus too the children of both are joined as sacred. For when Elizabeth heard the voice of Mary’s greeting, the infant leapt for joy in her womb, as is clear from the Gospel of Luke, and that indeed because of the presence of his Lord, whom he revered as best he could. IN HIM.

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EXPO. 277 IN EODEM FESTO VISITATIO- nis: alius hymnus. 1 Christi mater ful Pusillamq; plebeculam gida subleua per auxilium: Scatens fons omni Quæ iacet nexu criminu[m]. gratia. 4 O aduocata strenua: Lux pellés quæque nubila, Hoste[m] nostru[m] extermina. Maria uenustissima. Depelle quæque noxia, 2 Gestansq; castimonia Impetra cæli gaudia. Intacta, patrem filia, 5 Sit gloria deo patri, Virgo Monarcha inclyta, Et Iesu Christo filio. Genitrix pudicissima. Spiritui paraclito, 3 Tua prece hanc miseram Trino et uni domino. Carminis iambici dimetri speciem habet & debitum syllabarum numerum hic hymnus: non tamen legitimos illius pedes: neque suis pedibus rite collocatos. N[on] a spon- deu[m] plærunque secu[n]do recipit loco, & passim ac sine dis crimine nuc trochæu[m] nuc pyrrhichiu[m] admittit: quod pro- hibet huiusce carminis forma. Inuocatur in eo sacrosan- cta virgo Maria, vt quoni[m]a fons est exuberans omni gra- tiæ flueto: populu[m] Christianum sibi devotum benigniter visitet, & ab hoste exterminatore liberet. 1 ANNOTATIONES. In primo versu. Scatens fons omni gratia. Quoni[m]a gratia esse plena, sacratissima virgo Maria ab angelo prædicatur: hâc gratiæ exuberan tiam post filium træsfundit in omnes. Et vt ait Bernardus omnibus omnia facta est: sapietibus & inspietibus copio- sissima charitate debitricem se fecit, omnibus misericor- diam sinu[m] aperit: vt de plenitudine eius accipiant vniuersi, captiùs redemptionem, æger curatione[m], tristis co[n]solatio- nem: peccator venia[m], iustus gratiam, angelus lætitiam, de- nique tota trinitas gloriam, filij persona carnis humanæ substantia[m]: vt non sit qui se abscondat à colore eius. 2 In secundo versu. Gestansq; castimonia intacta pa- trem filia. Hoc loco castimonia intacta, ablatiùs est sin- gularis: perinde significans atq; integra virginitate & il- libata castitate, ordinaturq; cu[m] participio gestas. Filia ve- s iij rò,

Transcription: Translated (English)

EXPO. 277 ON THE SAME FEAST OF THE VISITATION: another hymn. 1 Mother of Christ, to the little and humble crowd bring aid by your help: A flowing fountain of all grace. 4 O zealous advocate: You drive away every cloud, destroy our enemy. Most lovely Mary. Ward off every harmful thing, 2 Bearing chastity, obtain the joys of heaven. Undefiled daughter of the Father, 5 Let there be glory to God the Father, renowned Virgin Monarch, and to Jesus Christ the Son. Most pure Mother. To the Holy Spirit the Paraclete, 3 By your prayer this wretched one, to the triune and one Lord. This hymn has the appearance of iambic dimeter and the proper number of syllables; nevertheless it does not have the legitimate feet of that meter, nor are its feet properly arranged. It usually does not admit a spondee in the second place, and indiscriminately and without distinction it admits now a trochee, now a pyrrhic, which the form of this kind of verse forbids. In it the most holy Virgin Mary is invoked, so that, since she is an overflowing fountain of all grace, she may kindly visit the Christian people devoted to her and free them from the exterminating enemy. 1 NOTES. In the first verse. A flowing fountain of all grace. Since the most holy Virgin Mary is proclaimed by the angel to be full of grace, she pours forth this abundance of grace upon all after her Son. And, as Bernard says, she has become all things to all; by a most abundant charity she has made herself debtor to the wise and the foolish alike; she opens her bosom to all mercy, so that all may receive from her fullness: the captive redemption, the sick healing, the sad consolation, the sinner pardon, the righteous grace, the angel joy, and, finally, the whole Trinity glory, the person of the Son the substance of human flesh, so that there is no one who may hide himself from her warmth. 2 In the second verse. Bearing chastity, undefiled daughter of the Father. Here the phrase “undefiled chastity” is in the ablative singular, signifying the same thing as intact virginity and unspoiled purity, and it is construed with the participle “bearing.” Daughter, however,

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HYMNORVM rò nominatiuus est singularis, & eiusdem participij substantiuum. Dicitur auté virgo Maria, filia gestasse patré: quoniam Christus vt deus & omnium conditor, eius per creationem pater est, & secundum hanc rationem ipsa vt eius filia: vt homo verò gestatus est in castissimo eius vtero & filius est virginis ipsaque illius mater. Neque hæc inter se pugnantiam habent aut contrarietatem eo quòd secundum diuersam attenduntur rationem atque habitudinem. Proinde de ipsa gloriosissima virgine canit ecclesia catholica. Beata es Maria: quæ dominum portasti creatorem mundi, genuisti qui te fecit: & in æternum permanes virgo. In eodem versu. Virgo monarcha inclyta. Monarcha vol monarches, dicitur vnicus omniu[m] princeps. Nam à monos componitur, quod vnum significat: & archos quod signat principem. Inde monarchia: vnsus principatus. Et quoniam beata virgo Maria cæli est regina & mûdi domina, super omnes electorum ordines supernosque ciues post deum habens principatum: haud ab re hic inclyta dicitur monarcha, intelligendus tamen est hic pri matus spiritualiter: & vt tantam virginem decet. 4 In quarto versu. O aduocata strenua. Strenuus simplo n scribit debet: & quæcunque ab eo nomine deducuntur, idemque significat quod fortis, celer, vigilans, & ad res gerendas promptus. Salustius. Nam vt quisque strenuus ceciderat in bello. Inde strenuitas: alacritas fortitudo, & vigilantia. Ouidius. Priscâque strenuitas mansit. Quoniam igitur beata virgo nostram apud deum causam agit indefessè, ac sollicite: aduocata strenua humanis generis esse dicitur. IN EODEM FESTO VISITA- tionis, alius hymnus. En mirada prodigia, Tument ad partu[m] gelida: E concipit na[m] uirguncula. Gradæus matris uiscera. Fit Iesu Christi gerula 3 Hic perit omnis rgula: Maria sacratissima. Naturæq[ue] molimina. 2 Anus ætate marcida, Hic cessat omnis ratio: Prolis gestat solatia. Cadens dei miraculo. 4 Salutat mater domini Matrem

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HYMNORVM the nominative singular, and the noun of the same participle. It is also said that the Virgin Mary bore the Father; because Christ, as God and creator of all things, is her Father by creation, and in this sense she is His daughter: but as man He was carried in her most chaste womb and is the Son of the Virgin, and she His mother. Nor do these things conflict with one another or contradict each other, since they are considered under different aspects and relations. Therefore the Catholic Church sings of this most glorious Virgin: Blessed are you, Mary, who bore the Lord, the creator of the world; you gave birth to Him who made you; and you remain a virgin forever. In the same verse. Virgin, illustrious monarch. Monarch, or monarches, is said to be the single prince of all. For it is compounded from monos, which means one, and archos, which signifies prince. Hence monarchy: single rule. And since the blessed Virgin Mary is queen of heaven and mistress of the world, having dominion over all the orders of the elect and the heavenly citizens after God, it is not inappropriate that she is here called illustrious monarch; yet this primacy must be understood spiritually, and as befits so great a Virgin. 4 In the fourth verse. O mighty advocate. Strenuus should be written with a single n, and whatever is derived from that noun means the same as strong, swift, watchful, and prompt for action. Sallust: “For whoever was strong fell in battle.” Hence strenuitas: eagerness, fortitude, and vigilance. Ovid: “And old-time vigor remained.” Since, then, the blessed Virgin tirelessly and diligently pleads our cause before God, she is called a mighty advocate of the human race. IN THE SAME FEAST OF THE VISITATION, another hymn. Behold the wondrous prodigy, The cold womb swells with child; And the little virgin conceives. The burdened womb of the mother. Mary, most sacred, 3 Here every rule perishes; Becomes the bearer of Jesus Christ. And the constraints of nature. 2 The aged woman, withered by age, Here all reason ceases; Bears the solace of offspring. Falling before the miracle of God. 4 The mother of the Lord greets the Mother

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EXP O. 279 Matrem vatis mirifici: num: Et vates cum præconio Patrem & patris filium, Reddit salutes domino. Sanctu[m] quoq[ue] paraclitum. 5 Laudemus & nos domi Nunc & per omne seculu[m]. [II] Hic hymns præcedenti similis, numeru[m] syllabaru[m] in vnoquoque carminu[m] respondente[m] habet carmini iabico dimetro, non tamen pedes illi consentaneos, cum trochæus & pyrrhichius paisim 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] fatis [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 aute[m] 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 [II] In secundo versu. Anus ætate marcida. Id marcidum dicitur, quod ia[m] co[n]putruit, effoetu[m] est & defectu[m] virib[us], vt flores decepti: cu[m] suu[m] p[ro]dut vigoré elanguidi, naturumq[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 [II] 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, spiritussa[n]cti gratia. 4 [II] 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

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EXP O. 279 Mother of the wondrous prophet: for: And the prophet, with proclamation, gives back to the Lord the Father and the Son of the Father, and also the Holy Paraclete. 5 Let us too praise at home now and through every age. [II] This hymn is similar to the preceding one; the number of syllables in each of the verses corresponds to the iambic dimeter line, though not the feet that are suitable to it, since a trochee and a pyrrhic are placed almost everywhere in all the positions, and a spondee usually occupies the second place. In it are referred the outstanding miracles: in the conception of the Son of God and of his precursor, the works of nature are astonished, and that gracious visitation and mutual greeting of the holy mothers; with exultation not enough not to the maternal ANNOTATIONS. In the first verse. Behold wondrous prodigies. Prodigiurn is interpreted as something, as it were, spoken beforehand; because it indicates something said beforehand, and signifies that something future is being foretold. Namely, when something happens beyond the usual course of nature, and announces something to come. Here, however, as often elsewhere, it is taken for a miracle. Furthermore, in the same verse, virguncula is now a diminutive from virga, and signifies a little rod; now from virgo, and denotes an untouched girl. In this second meaning it is taken here. Likewise gerulus means a carrier and porter, that is, one who bears something, and it comes from gero, is, and shortens the penultimate syllable. From it the feminine gerula is formed, that is, a female bearer or carrier. 2 [II] In the second verse. An old woman withered by age. That is called withered which is already decayed, has become unfruitful, and is weakened in strength, as flowers are dried up when their vigor has faded and their natural color too. And since Saint Elizabeth had already advanced in years, and was barren by reason of old age, here she is called withered, and her inward parts are said to have been cold for childbearing. 3 [II] In the third verse. And the workings of nature. The verb moliri, a deponent, should be written with a single l, and all words derived from it. It means to be set in motion by skill or bodily effort for doing something, or to strive. Hence molimen means an attempt. Ambrose: It knows not the slow efforts of the grace of the Holy Spirit. 4 [II] In the fourth verse. And the prophet with proclamation. By the prophet here is understood Saint John the Baptist, a most distinguished prophet, indeed more than a prophet. And he returned salutes, or greetings, to the Lord with proclamation. s iiij mino

Transcription: ATR-1

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 euasit 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)

Hymnorum I did not indeed sing with voice or audible tongue, since he was not yet born, but with the mind and with the stirring of the body: when, at the greeting of the Virgin Mother of God, he exulted in joy in his mother’s womb, sensing the presence of his Lord. 1 On Saint Margaret. The choir of angels sings a hymn to the Son of God: For the martyr Margaret’s battle: Who, having suffered under the prefect Olybrius, Deserved to be consecrated by martyrdom. 2 For the love of Jesus Christ: She scorns to be the prefect’s companion. By divine and undefiled grace: She escaped the filth of this world. 3 She is chastised, imprisoned in the royal prison. But from heaven the dark clouds: Are illumined by magnificent lights. She hears unheard-of consolations. 4 She is devoured by the worst dragon: She comes forth by the most powerful sign of the cross. She is lifted up on high by the tree: She is tormented with many a torture. 5 Her most holy flesh is scraped with iron: She is burned with a terrible flame. To the heavens Christ’s soul cries out: O God, judge my judgment. 6 The royal virgin is plunged into the water: Hip, hands, and feet together, Are washed while in the midst 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 scourging. She is beheaded, and is borne into the heavens: With angelic arms and songs. 8 Therefore we entreat you, O Lady. Who

Transcription: ATR-1

EXPO. 281 Qui tua recolimus certamina: Dei sentiamus adiuuamina Tua sanctissima per præcamina. 9 Mundi creatori patri gloria: Eius vnigenito victoria. Sancto flamini laus omnifaria: Per secula deus vnus omnia. Amen. II Præsens hymnus, carminis iambici quinarij formâ tenet, & hypercatalecticus est. n[on] in vnoquoq[ue]; versu quatuor complectitur carmina, quorum quodlibet quinque pedes habet disyllabos & vnam sylabbam supradictam. Non tamen hic seruata est exacta ratio disposioque pedum: ad tale carmen necessariorum. Nam pedes omnes di syllabi, singulis in locis sine delectu & promiscue ponutur: cum deberet in sedibus imparibus iambus aut spôdes solum constitui, in paribus verò solus iambus. Describitur in eo multiplex agon & certamen martirij sanctæ virginis Margaritæ, cuius vitam & desudatum pro Christo laborem in tolerandis pro eius nomine suppliciis elegantissimo carmine conscripsit Baptista Mantuan[us] in sua tertia parthenice. Quod quidem opus quoniam in promptu à quousis haberi potest, & historia huius sacræ virginis apud omnes est vulgata satis, ab ampliore illi[us] enarratione hic supersedendu[m] duxi, & ad annotatio[n]es transeundu[m]. IANNOTATIONES. In primo versu. De martyris Margaritæ prælio: hanc sanctam virginé vulgo Margaretam vocant, per e in penultima syllaba, sed inneptè & perperam. Nam Margarita debet dici, per i vocalé cor reptam in tertia syllaba, vel Margaris. Sumpsit enim nomen (vt ex dictionis similitudine coniectare licet) à gemma seu vnione, quæ secundum Seruium margaritum dicitur in neutro genere & secunda declinatione, vel margaris, idis, vel idos, in eodem genere & tertia inflexione. Cæterùm si apud Græcos id nomen per scriberetur in tertia syllaba, quæ apud latinos in e longu[m] conuertitur, non sine ratione loqui videretur, qui Margaretam per e nominarent hanc sacram virginem. Verùm scribitur

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EXPO. 281 Here we recall your struggles: May we feel God’s assistance through your most holy prayers. 9 Glory to the Creator of the world, the Father: Victory to His Only Begotten. Praise in every form to the Holy Spirit: To the one God be all things for ever and ever. Amen. II This present hymn is in the form of the quinary iambic meter, and is hypercatalectic. It does not, in each verse, contain four lines, each of which has five disyllabic feet and one extra syllable mentioned above. Yet here the exact arrangement and ordering of the feet required for such a poem has not been observed. For all the feet are disyllabic, and are placed in every position without distinction and indiscriminately; whereas in the odd places only an iambus or spondee should be admitted, and in the even places only an iambus. In it is described the multiple contest and martyrdom of the holy virgin Margaret, whose life and the labor she endured for Christ in bearing torments for His name was composed in very elegant verse by Baptista Mantuanus in his third Parthenice. Since that work may be easily obtained by anyone, and the history of this sacred virgin is sufficiently well known to all, I have judged that I should here refrain from a fuller account of it and pass on to the notes. I. NOTES. In the first verse. On the martyrdom of Margaret: this holy virgin is commonly called Margarita, with e in the penultimate syllable, but improperly and wrongly. For she ought to be called Margarita, with a short i in the third syllable, or Margaris. For she took her name, as may be conjectured from the resemblance of the word, from a gem or pearl, which, according to Servius, is called margaritum in the neuter gender and second declension, or margaris, idis, or idos, in the same gender and third inflection. Moreover, if among the Greeks that name were written with e in the third syllable, which among the Latins is changed into a long e, he would seem not without reason to speak who should call this holy virgin Margaret with e. However, it is written

Transcription: ATR-1

Hymnorum scribitur apud Græcos id vocabulum per iota in penultima syllaba: quandoquidem eam habet breuem. Mantuan[us] Postquam Margaritę celebrauimus acta: supersunt. Atqui iota græcum nunquam in e apud Latinos solet conuerti: sed apud eos manet i breue. Appellatur & eadem virgo à Mantuano sæpius in carmine Margaris: quod idis vel idos penultima correpta facit genitium: vt cum ait. Claris virgo natalibus orta Margaris: ingressa est primæ incunabula vitæ, & alijs in locis eiusdem operis per quàm frequenter. In eodem versu. Quæ præfecto passa sub Olybrio. Hunc præfectum Antiochiæ, vnde erat orta sancta Margarita: Mantuanus vocat Olymbrium, adiectam ad secunda[m] syllabam: ait enim. In virides igitur præfectus Olymbri[us] agros pergit:agens celeres turmas hominumque canuq[ue] & sæpe alias. 6 In secundo versu. Iesu Christi propter diligentiam. Hic diligentia, à participio diligens deduci intelligatur: & significare amorem siue dilectionem, non autem formari à nomine diligens: neque significare sedulitatem, operam, atque vigilantiam: Verùm id nomen diligentia pro dilectione vt hic sumitur: in raro est vsu apud authores, sicut & plæraque vocabula hoc in hymno posita: satis aliena sunt à probato vsu authorum, vt carcerari, decollari, & similia. In eodem versu. Se præfecti spernit esse sociam. Thori scilicet & foederis coniugalis. Nam exardēs in eius concupiscentiam præfectus, pollicitus est reiecta priore coniuge se illam ducturum vxorem, quam conditionem aspernata est sacerrima virgo: dicens se à teneris annis Christo cælesti sponso nuptam esse, suamque illi vir ginitatem consecrasse. 3 In tertio versu. Castigatur, carceratur regia. Non hic regina legendum, vt nonnulli habent libri: sed regia Nam penultima syllaba in omnibus alijs præsentis hymni carminibus, breuis est: quare & in hoc carmine ob ratione[m] similitudinis debet corripi, vt si alijs in locis non seruatur accurata quantitas syllabarum: saltem eo vno in loco seruetur illa integra. Insuper si ibidè regia legatur: aptior ob seruabitur consonantia exitus illius carminis cum fine aliorum carminum eiusde[m] versus. Quod in hoc hymno studuit author, sedulo seruare: vt omnium quatuor eiusdem verso

Transcription: Translated (English)

Hymnorum The word is written among the Greeks with an iota in the penultimate syllable, since that syllable is short. Mantuan [writes]: “After we have celebrated Margaret’s deeds, there remain. But indeed the Greek iota among the Latins is never usually changed into e; rather, the short i remains with them. The same virgin is also called by Mantuan more often in the poem Margaris: because the ending -is or -idos, with the penultimate shortened, makes the genitive; as when he says: ‘A virgin of noble birth, Margaris, having entered the first cradle of life,’ and in other places of the same work very frequently. In the same verse: ‘Which suffered under the prefect Olybrius.’ This prefect in Antioch, whence Saint Margaret had come forth, Mantuan calls Olymbrius, with a letter added to the second syllable; for he says: ‘Therefore the prefect Olymbrius proceeds into the green fields, driving swift troops of men and horses,’ and often elsewhere. 6 In the second verse: ‘For the diligence of Jesus Christ.’ Here diligence should be understood as derived from the participle diligens, and to signify love or affection, not to be formed from the noun diligens; nor does it mean diligence, effort, and vigilance. But this noun diligentia is taken here for affection, as is rare in the authors, just as many of the words placed in this hymn are rather foreign to the approved usage of authors, such as carcerari, decollari, and similar words. In the same verse: ‘She scorns to be the prefect’s companion.’ That is, of the bed and marital bond. For the prefect, burning with desire for her, promised, after rejecting his former wife, that he would take her as his wife, a condition which the most sacred virgin spurned, saying that from tender years she had been married to Christ, her heavenly bridegroom, and had consecrated her virginity to him. 3 In the third verse: ‘The royal woman is chastised, imprisoned.’ Not regina is to be read here, as some books have; but regia. For the penultimate syllable in all the other verses of this present hymn is short; wherefore also in this line, for the sake of similarity, it ought to be shortened, so that if in other places the exact quantity of syllables is not observed, at least in that one place it may be preserved intact. Besides, if regia is read there, a more fitting consonance will be preserved in the ending of that line with the end of the other lines of the same verse. This the author in this hymn strove to observe diligently, so that all four of the same verse

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EXPO. 283 versus carminum exitus & desinentiæ in eandem concur- rerent terminationem. Intelligatur autem hic nom[m]e illud regia, adiectiuum esse: subaudiaturque suum substantiuu[m], virgo aut puella. 4 In quarto versu. A dracone deuoratur pessimo. No- mine draconis intelligatur hic dæmon nefandus: qui te- terrimo carcere clausam sanctam virginem exierrere vo- lens, in forma horrendi draconis eam viuam (vt visum est) absorbuit. Verùm cum illa sacro viuificæ crucis signa- culo se muniuisset: per mediam crepantis aluum illæsa e- mersit. 9 In nono versu. Mundi creatori patri gloria. Ita po- tius legendum est: quàm omnium creatori patri gloria, vt hendecasyllabum vndecimque syllabarum sit illud carmè sicut & reliqua omnia huius hymni carmina. Quòd si om nium quis dixerit: duodecim syllabas complectens hoc carmen, in numero syllabarum à cæteris discrepabit. At sa tius est si non recta seruatur syllabarum quantitas: saltem debitum earum numerum non negligere, & in eo confor- mitatem tenere. DE SANCTA MARIA I Magdalena. Audamater ecclesia: Et à morbo multiplici. Lauda Christi clemè- Verbo curatur medici. tiam. 5 Surgentem cu[m] victoria Qui septem purgat uitia: Iesum uidit ab inferis. Per septiformem gratiam. Prima meretur gaudia: 2 Maria soror Lazari Quæ plus ardebat cæteris. Quæ tot commisiterimina: 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-

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EXPO. 283 so that the endings of the verses and the terminations might converge into the same ending. But let this word “regia” be understood here as an adjective, and let its noun be supplied, either “virgo” or “puella.” 4. In the fourth verse: “A dracone devoratur pessimo.” By the name of the dragon let that wicked demon be understood, who, wishing to drag forth the holy virgin, shut up in the most grievous prison, swallowed her alive, as it seemed, in the form of a horrible dragon. But when she had fortified herself with the sacred sign of the life-giving cross, she emerged unharmed through the middle of the dragon’s bursting belly. 9. In the ninth verse: “Mundi creatori patri gloria.” It is better to read thus than “omnium creatori patri gloria,” so that the hymn be a hendecasyllable of eleven syllables, like all the other verses of this hymn. For if someone were to say “omnium,” this verse, containing twelve syllables, would differ from the others in the number of syllables. Yet it is better, if the proper quantity of syllables is not preserved, at least not to neglect their due number, and to maintain conformity in that respect. DE SANCTA MARIA I. Magdalena. Praise, loving mother Church: Praise the clemency of Christ. Who by sevenfold grace Cleanses the seven vices. 2. Mary, sister of Lazarus, Who committed so many crimes: From the very pit of Tartarus She returns to the rewards of life. 3. After the downfall of the fleeting flesh, It is made a vessel into a flask. Transformed from a vessel of shame Into a vessel of glory. 4. Sick, she hastens to the physician, Bearing an aromatic vessel. 5. Rising with victory, She saw Jesus from the depths below. She merits the first joys, She who burned more than the others. 6. The prick of a contrite heart, With a flood of tears, And an act of piety Freed the soul from vice. 7. To God alone be glory For the manifold grace, Who remits sins and punishments And gives rewards. Amen.

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Hymnorum Carmen iambicum dimetrum in hoc hymno videtur obseruatum: non tamen suos habet pedes legitime dispositos, neque ea quam requirit mensura concinnatos. Nempe spondeus in secundo loco sæpe reponitur: trochęus itidem & pyrrhichi in locis anterioribus promiscue sedem habere conspiciuntur. Studuit autem potius author in eo rythmicam quandam vocalitatem quam carmen exprime re: quòd cuiusque versus duo carmina adinuicem respondent in simili syllabarum exitu, nunc quidem primum cu[m] tertio & secundum cum quarto: nunc verò primum carmen cum secundo eiusdem versus, & tertium cum quarto. Laudatur in eo sacratissima Maria Magdalena ob salutaré poenitentiam quam post mundi illecebras ad Christi egit vestigia, vt Lucas euangelista scribit. Deinde ac tantâ eua est dignitatem: vt dominicæ resurrectionis nuncia ad apostolos missa fuerit, & prima omnium quorum memine sunt euangelistæ, ipsum dominum rediuiuum videre est promerita, & notas audire ac reddere voces. I. IANNOTATIONES. In primo versu. Qui septé purgat. Id secundum materiam subiectam intelligendum est, præsertim in beata Maria Magdalena: licet in reliquis omnibus ad ipsum confugientibus illud etiam sit verum. Dicunt enim sancti euangelistæ Lucas & Marcus: Iesum Christum de Magdalena eiecisse septem dæmonia, quoru[m] nomine secundum sacros authores septem peccata mortalia sunt accipienda: quæ purgauit in ea dominus noster per septem dona spiritus sancti. Quippe septem diuini spiritus charismata, septem illis capitalibus vitijs à spiritu dæmonico profectis omnino ex opposito respondent. 3. In tertio versu. Fit ex lebete phiala. Lebes, etis: vas est æneum in quo carnes bulliunt, feruentéque aqua deco quuntur, quod & olla, & cacubus, & caldaria: interdum etiam nominatur. Phiala verò vasculum est vini aut aquæ: ex auro, crystallo, aut vitro conflatum, & ergo longè preciosius est & tersius lebete: atque ad digniorem vsum applicatum. Est igitur hic sermo, apta velatus metaphora: significans quòd Maria Magdalena prius sordida, ac atra vitijs, & feruens carnalibus concupiscentijs: facta est deinde munda, diuinæque gratiæ receptaculum, & virtute adornata. Et idipsum exponitur clarius per subiunctam con- tinuo

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Hymns An iambic dimeter meter seems to be observed in this hymn; however, its feet are not properly arranged in due order, nor are they fitted to the required measure. For a spondee is often put in the second place; likewise trochees and pyrrhics are seen to have their seat indiscriminately in the earlier positions. The author, however, aimed rather at a certain rhythmic vocality than at expressing strict meter, for the two lines of each verse correspond to each other in a similar ending of syllables, now indeed the first with the third and the second with the fourth; now again the first line with the second of the same verse, and the third with the fourth. The most holy Mary Magdalene is praised in it for the saving repentance which she showed after the enticements of the world, when she followed the footsteps of Christ, as the evangelist Luke writes. Then she was raised to such dignity that she was sent as the messenger of the Lord&rsquo;s resurrection to the apostles, and she was deemed worthy to see the risen Lord himself first of all those whom the evangelists mention, and to hear and utter the recognized words. I. Notes. On the first verse. &ldquo;Who cleanses seven.&rdquo; This is to be understood according to the subject matter, especially in blessed Mary Magdalene; though it is also true in all the others who take refuge in him. For the holy evangelists Luke and Mark say that Jesus Christ cast seven demons out of Magdalene, by whose name, according to sacred authors, the seven mortal sins are to be understood; these our Lord purified in her through the seven gifts of the Holy Spirit. Indeed the seven charisms of the divine Spirit correspond entirely, in direct opposition, to those seven chief vices arising from the demonic spirit. 3. On the third verse. &ldquo;It is made from a cauldron into a bowl.&rdquo; Lebes, -etis: a bronze vessel in which meat boils and is cooked in boiling water; it is also sometimes called a pot, a kettle, or a caldron. A phiala, however, is a small vessel for wine or water, made of gold, crystal, or glass, and therefore far more precious and cleaner than a cauldron, and suited for a nobler use. Thus the phrase here, clothed in an apt metaphor, means that Mary Magdalene, formerly filthy and black with vices, and burning with carnal desires, was afterwards made clean, a receptacle of divine grace, and adorned with virtue. And this very thing is explained more clearly by the following passage attached immediately

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EXPO. 285 < 2: Tim. 2.> d[omi]nus sententiam: in vas translata gloriæ de vase contumeliæ, sumptam ex Paulo ita scribente ad Timotheu[m]. In magna autem domo, non solum sunt vald aurea & argentea: sed & lignea & fictilia, & quædam quidem in honore: quæda[m] verò in coniueliam. Si quis ergo emu[n]dauerit se ab istis, erit vas in honorem sanctificatum, & vtile domino, ad om ne opus bonum paratum. < Marc. 16. Ioan. 20.> 6 In sexto versu. Prima meretur gaudia. Illud consonat verbo euangelico Marci dicentis. Surgens autem Iesus mane prima sabbati, apparuit primo Mariæ Magdalenæ: de qua eiecerat septem dæmonia. Quòd autem plus cæteris arderet: aperto ostendit testimonio hæc sancta amatrix, quoniam discipulis Ioanne & Petro à monumento discedentibus: illa non inde abscessit: sed graui affecta dolore quòd non inueniret eum quem diligebat anima sua: sta bat ad monumentum foris plorans. Vnde hunc euangelij locum exponens Gregorius ait. Qua in re pensandum, huius mulieris mentem quanta vis amoris accenderat: quæ à monumento domini etiam discipulis recedentibus non recedebat. Exquirebat quem non inuenerat: flebat inquirendo, & amoris sui igne succensa: eius quæ sublatum credidit, ardebat desiderio. 1 DE SANCTA ANNA. Vcis huius festa Colat plebs honesta: Deum cæli dignis Confrequentans hymnis. 2 Ex hac carnis planta: Surgit uirgo sancta. Ex hoc fluit fonte: Lapis cæsus monte. 3 Annam sic expresse Fudit radix lesse: Vt sit mater matris Nati dei patris. 4 Mater matris Chri- Præsens hymnus, carmini trochaico trimetro persimilis

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EXPO. 285 < 2: Tim. 2.> the Lord’s sentence: the glory transferred into a vessel from a vessel of dishonor, taken from Paul as he writes thus to Timothy. But in a great house there are not only gold and silver vessels, but also wooden and earthen ones; and some indeed for honor, others for dishonor. If anyone therefore shall have cleansed himself from these, he shall be a vessel for honor, sanctified and useful to the Lord, prepared for every good work. < Mark 16. John 20.> 6 In the sixth verse. She first deserves the joys. This agrees with the evangelical word of Mark, who says: “But rising early on the first day of the sabbath, Jesus appeared first to Mary Magdalene, from whom he had cast out seven demons.” But that she burned more than the others is clearly shown by this holy lover’s testimony: for when John and Peter, the disciples, had departed from the tomb, she did not withdraw from it; but, deeply affected by grief because she did not find him whom her soul loved, she stood outside the tomb weeping. Whereupon Gregory, explaining this place of the Gospel, says: “In this matter it must be considered with what force of love the mind of this woman was kindled, who did not depart from the Lord’s tomb even when the disciples withdrew. She kept seeking whom she had not found; she wept while seeking, and, inflamed by the fire of her love, she burned with desire for him whom she believed had been taken away.” 1 OF SAINT ANNE. Let the honorable people keep the feast of this holy mother; worshiping God of heaven with worthy hymns. 2 From this plant of flesh: a holy virgin rises. From this fountain flows: a stone cut from the mountain. 3 Thus is Anne clearly brought forth from the root of Jesse: so that she may be the mother of the mother of the Son of God the Father. 4 Mother of the mother of Chri- The present hymn is very similar to the trochaic trimeter song

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286 HYMNORVM lis est in syllabarum numero: in vnoquoque versu quatuor continens carmina, quorum singulum tres complectitur pedes disyllabos. Verùm cum hi frequentius trochæi esse deberent potissimu[m] in duabus primis sedibus: loco eorum nunc spondeus, nunc iambus, nunc pyrrhichius sine delectu constituitur. Sicut & in eo hymno. Aue maris stella: dei mater alma, cui iste propemodum assimilatur. Verùm id peculiare habet hic hymnus, quòd cuiusque versus eius prima duo carmina similem habent syllabarum exitum: & duo postrema etiam inter se hanc rythmicam seruant consonantiam terminalem. Celebrantur in eo laudes gloriosæ matronæ & sanctæ Annæ: cui id singulari privilegio à deo indultum est, quòd mater fuerit genitricis dei, Christiq[ue] parentis. < Dan. 2.> I ANNOTATIONES. In secundo versu. Lapis cæsus monte. Sumptus est hic locus ex Daniele propheta, qui in expositione somnij Nabugodonosor regis Babyloniæ, inter cætera dixit. Videbas ita donec abscisus est lapis de monte sine manibus, & percussit statuam in pedibus eius ferris & fictilibus, & cominuit eos. Et paulo pòst. Lapis autem qui percusserat statuam: factus est mons magnus, & impleuit terram. Sanè per lapidem abscisum de monte sine manibus, intelligitur etiam ad literam dominus noster Iesus Christus: qui lapis est angularis, missus à < Esa. 28.> deo in fundamentis Syon (vt aut Esaias) ecclesiæque catholica. Per montem autem vnde abscisus est lapis ille: accipitur sacro sancta virgo Maria, dignitate siugulari & præcellentia gratiarum sublimis, & cæteris omnibus hominibus haud secus supereminens, quàm mons terræ planiciem < Psal. 67.> altitudine longè transcendit. Cui meritò id psalmi potest adaptari. Mons dei, mons pinguis: mons in quo beneplacitum est deo habitare in eo. Et hic quidem lapis præcisus est de hoc monte mystico sine manibus: quia sine humano adiutorio aut consortio sanctissima virgo Christum dominum: castis concepit visceribus. Quoniam igitur ex beata Anna nata est deipara virgo Maria, & ex hac natus est dominus noster Iesus Christus: consequens est ipsum & ex sancta Anna sumptisse originem secundum carnem, quod hic etiam versus rectè astruit. 3 In tertio versu. Fudit radix Iesse: Beata dei mater &

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286 HYMNS there is a difference in the number of syllables: in each verse there are four lines, each containing three two-syllable feet. But although these ought more often to be trochees, especially in the first two places, instead of them now a spondee, now an iamb, now a pyrrhic is set down without discrimination. As also in that hymn, Hail, Star of the Sea: nurturing Mother of God, to which this is almost like. But this hymn has this special feature: that the first two lines of each verse have a similar ending of syllables; and the last two also preserve this terminal rhythmic consonance among themselves. In it are celebrated the praises of the glorious matron and Saint Anne, to whom this was granted by God by a singular privilege, namely that she was the mother of the Mother of God, and of Christ’s parent. < Dan. 2.> I. ANNOTATIONS. On the second verse. A stone cut out of the mountain. This passage is taken from the prophet Daniel, who, in the explanation of the dream of King Nebuchadnezzar of Babylon, said among other things: You were watching until a stone was cut from the mountain without hands, and it struck the statue on its feet of iron and clay, and crushed them. And a little later: The stone that had struck the statue became a great mountain and filled the earth. Indeed, by the stone cut out of the mountain without hands, our Lord Jesus Christ is also understood literally: who is the cornerstone, sent by < Esa. 28.> God in the foundations of Zion (as Isaiah says) and of the catholic Church. By the mountain, however, from which that stone was cut out, there is understood the most holy Virgin Mary, sublime in singular dignity and eminence of graces, and surpassing all other human beings no otherwise than a mountain far transcends the plain of the earth < Psal. 67.> in height. To whom this psalm may rightly be applied: The mountain of God, the rich mountain; the mountain on which it pleased God to dwell. And this stone indeed was cut from this mystical mountain without hands, because without human help or association the most holy Virgin conceived Christ the Lord in chaste womb. Since therefore from blessed Anne was born the Virgin Mary, Mother of God, and from her was born our Lord Jesus Christ, it follows that he also took origin from Saint Anne according to the flesh, which this verse also rightly affirms. 3. On the third verse. The root of Jesse gave forth: Blessed Mother of God &

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

Transcription: Translated (English)

EXO. 287 and the Virgin Mary, born from the stock of David and the root of Jesse: as Isaiah had foretold: “There shall come forth a just branch from the root of Jesse, and a flower shall rise from his root: and the Spirit of the Lord shall rest upon him.” Where by the branch is understood, literally, the Virgin Mary, and by the flower proceeding from it: our Lord, who also without hesitation was born from the lineage of David, as the plain testimonies of the Scriptures prove. Therefore holy Anna, from whom the Virgin Mary came forth, and her Son Jesus Christ, also came from the stock of David. For parents and children cannot come forth from a different origin; since children follow the lineages of their forebears. AT THE TRANSFIGURATION of the Lord. Aude mater piet- Legis datæ cælitus: G tis Et Helias iubar ma- In valle gementium: gnum Pro ducatu dignitatis Zelo dei feruidus. Christi regis omnium. 4 Præsentia deitatis Quo dilecta prædotaris Declaratur prouide: In culmine montium. Inaudita uoce patris 2 Vbi patres præcellen- De supremo germine. tes Et spiritu ueritatis In mortali corpore: Forma nubis lucidæ. Admirantes, assistentes 5 Genitori, genitoque De tam grandi munere: Laus & iubilatio. Diuinum lumen cernentes Salus, honor, uirtus quo- Iu creato lumine. que Quod uertices propheta- Sit & benedictio. rum Procedenti ab utroque Præcolunt deuotius. Compar sit laudatio. Moyses lumen præcla- Amen. rum. Hymn

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Hymnorum Hymnus iste carmini trochaico, alemanio & curipidio 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 syl labarum 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 inter terris subsistens, ad gaudium & exultationem in domini transfiguratione gloriosa demonstrandam: ob sacratissima mysteria & cælestis gloriæ & manifestationis sanctæ trinitatis, inibi reserata atque declarata coram testibus veteris & nouæ legis. 1. IANNOTATIONS. In primo versu. In culmine montium. Id dictum est: aut quia ecclesia hic militans, in < Psal. 88> monte sancto Syon constituta in scripturis dicitur, secundum 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 rectè 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 lubare 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 a trochaic, Alcaic, and Curipidian song, alternately interwoven: in each verse it has six lines, of which the first, third, and fifth have four disyllabic feet, and the penultimate long, or very similar in the length of the pronunciation; and at the end consonance and conformity of syllables. 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 an exchange in the ending of the syllables and the same sound. But in place of the trochee, which ought to hold dominion in this song and be established in all places, especially in the even ones, is now set the spondee; now the iamb, now the pyrrhic, against the laws of this song. In it the Church of the faithful, still subsisting on earth, is invited to show joy and exultation in the glorious transfiguration of the Lord: on account of the most sacred mysteries and of the heavenly glory and the manifestation of the Holy Trinity, there revealed and declared before the witnesses of the Old and the New Law. 1. IANNOTATIONS. In the first verse. In the summit of the mountains. This is said either because the Church here militant, established on the holy mountain of Zion, is said in the Scriptures, according to that word of the psalm, “His foundations are in the holy mountains”; and through this transfiguration, exalted and adorned with new emblems of dignity, it shines forth, or because the transfiguration of the Lord itself was shown on the summit of a high mountain, as the Gospel recounts. 2. In the second verse. Where the eminent 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 eminent. For they were so much more outstanding than the ancient fathers, the patriarchs and prophets, as Christ is more eminent than Moses, the new law than the old, and truth than image and shadow. Likewise they saw the divine light of heavenly glory, which they then tasted in advance, in the created light surrounding them and the brightest radiance shining upon them. 3. In the third verse. What the peaks of the prophets. Moses and Elijah are here called the peaks of the prophets, since

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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[er] 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 laudem dicunt sacra eloquia: cum finem de ipso loquendi faciunt. < Deut. 18. Deut. 34.> Non surrexit propheta vltra in Israel sicut Moyses: quem nosset dominus facie ad faciem in omnibus signis atque portentis quæ misit per eum vt faceret in terra Aegypti Pharaoni & omnibus seruis eius, vniuersæque terræ illius. Helias verò in seruore diuini zæli (quo & reges Israel constanter increpabat, & reginam impiam crudelemque non verebatnr. prophetas Baal, occidit, & populum Israel ad dei veri cultum perduxit) nullum habuit prophetarum illi iure equiparandum. Ideo in eius præconium dicit Ecclesiasticus. Et surrexit Helias propheta quasi ignis & verbum ipsius quasi facula ardebat. Verbo domini continuit cælum: & deiecit à se ignem terræ. Qui receptus est in turbine ignis: in curru equorum igneorum. < Eccl. 4.> 4 In quarto versu. De supremo germine. Germen dicitur: quod ab alio pullulat, germinandoque exoritur. Filius autem dei ex patre genitus est, natiuitate quidem in-temporali & æterna: ideo rectè germen patris dicitur, & quidem supremum. Nam prima & summa est illa vngenti ad deum patrem filiatio, cæterarumque omnium propagationum naturalium veritas: ex qua omnis (vt ita dixerim) filialitas in cælo & in terra nominatur. Vox autem patris in transfiguratione dominica audita de supremo germine: fuit vox illa paterna cælo delapsa, & filij sui testificatoria. < Matth. 17.> Hic est filius meus dilectus, in quo mihi bene complacui: ipsum audite. At verò nubes lucida obumbras discipulos in eadem transfiguratione: spiritum sanctum insinuauit, qui spiritus est lucis, disciplinæ & refrigerij cõ- tra æstus vitiorum.

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EXO. 289 Among the other prophets they have preeminence and primacy in those things which are peculiar and proper to them, and here singularly expressed. For Moses, of the ancient law received from God, was made its promulgator to the people: which is common to none of the other prophets. Moreover, he also wove a prophetic account of the past from the beginning of the world to his own times; likewise also 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 writings say, when they bring their speaking about him to an end. < Deut. 18. Deut. 34.> There arose no prophet in Israel again like Moses, whom the Lord knew face to face in all the signs and wonders which he sent him to perform in the land of Egypt before Pharaoh and all his servants, and before all the land thereof. But Elijah, in the fervor of divine zeal, by which also he constantly reproved the kings of Israel, and did not fear the cruel and wicked queen; he slew the prophets of Baal, and led the people of Israel to the worship of the true God—had no one of the prophets rightly comparable to him. Therefore Ecclesiasticus says in his proclamation: And Elijah the prophet arose like fire, and his word burned like a torch. By the word of the Lord he shut up heaven, and brought down fire from heaven. He was received in a whirlwind of fire, in a chariot of fiery horses. < Eccl. 4.> 4. In the fourth verse. Of the supreme offspring. “Offspring” is said of that which sprouts from another, and arises by budding. But the Son of God is begotten of the Father, by a birth indeed timeless and eternal: therefore he is rightly called the Father’s offspring, and indeed the supreme one. For that is the first and highest sonship to God the Father, and the truth of all natural propagations: from which every sonship, so to speak, in heaven and on earth is named. But the voice of the Father heard in the Lord’s transfiguration concerning the supreme offspring was that paternal voice fallen from heaven, bearing witness to his Son. < Matth. 17.> This is my beloved Son, in whom I am well pleased: hear ye him. But the bright cloud overshadowed the disciples in the same transfiguration, signifying the Holy Spirit, who is the spirit of light, discipline, and refreshment against the heat of vices.

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HYMNORVM IN BODEM FESTO TRANS- figurationis: alius hymnus. Nouu syd exoritur Desudantes militiæ: Christi pia clementia: Vt assequantur brauium. Quo tenebrosa premitur 4 Pro quo se cuetis obuicit Inimici sauitia. Beatum in mysterio 2 Insurgere cum nititur Christus et tande perficit Malignitatatis spiritu: Regnans in cæli solio. Ex aduerso resistitur 5 Gloria tibi domine Præpotenti exercitu. Potestas et imperium: 3 Roborantur in acie: Qui certantibus agie Intuentes signaculum: Aperte monstras præmiu. Amen. Hic hymn cu carmine iambico dimetro couenit in cer to debitoque syllabarum numero, qui in vnoquoque car- mine est octonarius: non autem in legitima pedum collo- catione. Nam modo trochæum, modo pyrrhichium habet vbi spondeus aut iambus habere sedem situmque debe- ret. Cæterum visus est eius author (quisquis is fuerit) ryth micæ potius sonoritatis quam metri ratione habuisse. Na in vnoquoque versu, primi & tertij carminis similem stu- diosè observauit syllabarum exitum: similiter secundi & quarti carminis terminalem consonantiâ. Comendatur in co mira Christi benignitas, qui militibus suis in acie pu- gnaturis contra sauitiam dæmonis, ostendere dignatus est in hac sua transfiguratione futuroru in regno cælesti pre- miorum magnitudinem ac speciem, vt illorum assequen- dorum spe atque fiducia erecti: acrius insurgant in hostem & libentius durissima quæque perferat. Nam (vt ait Man- tuanus) Efficiunt pugnam præmia magna leuem. 1 CANNOTATIONES. In primo versu. Nouum sy- dus exoritur. Nomine noui syderis, per metaphora tradiati tiâmque locutionem hic intelligitur sacrum transfigura- tionis domini mysterium: terris de nouo exhibitum, quod haud minus spirituali claritate perfundit pias hominum mentes: quam sensibile sydus claro splendore oculos cor- porales. In eo enim lumine transfigurationis dominicæ: per

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HYMN FOR THE LOWER FEAST OF THE TRANS- figuration: another hymn. A new star rises For the sweating soldiery: Christ’s gracious clemency: That they may attain the prize. By which the dark 4 For which, setting himself against it, The savagery of the enemy is pressed. The Blessed in mystery 2 It strives to arise Christ, and at last completes it, By the spirit of malignity: Reigning on the throne of heaven. From the opposite side it is resisted 5 Glory to thee, O Lord, By a mighty army. Power and dominion: 3 They are strengthened in the battle: To those contending in the fight Beholding the seal: Thou openly showest the reward. Amen. This hymn agrees with the iambic dimeter verse in the certain and due number of syllables, which in each verse is of eight syllables; but not in the legitimate placing of the feet. For sometimes it has a trochee, sometimes a pyrrhic, where a spondee or iambus ought to have its place and position. Moreover, its author (whoever he was) seems to have paid attention rather to rhythmic sound than to metrical structure. For in each verse he carefully observed a similar ending of syllables in the first and third lines; likewise, of the terminal consonance in the second and fourth lines. In it the wondrous kindness of Christ is praised, who in this transfiguration of his deigned to show to his soldiers, who were to fight in the field against the savagery of the demon, the greatness and form of the rewards of the heavenly kingdom to come, so that, lifted up by hope and confidence of attaining them, they may more fiercely rise against the enemy and more willingly endure whatever is most difficult. For, as Mantuanus says, “Great rewards make the fight easy.” 1 NOTES. In the first verse. “A new star rises.” By the name of a new star, through metaphor and a figurative expression, there is here understood the sacred mystery of the Lord’s transfiguration, newly displayed on earth, which no less pours spiritual clarity over the devout minds of men than a visible star does over the bodily eyes with its bright splendor. For in that light of the Lord’s transfiguration: by

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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 subrutila 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 dictionis significatio: sensui huius loci repugnet. Est enim desidere: cum quiete sedere, & quasi continuè sedere, seu seden-do tempus consumere. Vnde formantur deses & delidiosus: idem significantia quod ociosus & ignauus, & desidia: ocium, ignauia. At qui desidet: neque rectè exercet militiam 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 pærfectè atque exuberanter erat daturus, vt per illud tantillum: inuitaret ad influentissimum suum fontem. t ij

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EXO. 291 is first seen in the testimony about Christ by the fathers of the Old and New Testament, through the Law likewise and the Prophets: that he is the one who was sent by God for the salvation of the world. Second, of the supreme and undivided Trinity: in this is the manifestation of the Father indeed in the voice, of the Son in flesh shining and visible with heavenly splendor, and of the Holy Spirit in the bright cloud. Third, of the glory of the blessed in the heavenly kingdom there was manifested a form and certain representation: from which, as from a reddish image, the disciples and their faithful followers may infer how great is the abundance and fullness of eternal blessedness, promised to those who shall 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. Toiling in warfare. Here it is not “desisting” that should be read: as some books have it, because the meaning of that word is contrary to the sense of this passage. For to desidere is to sit quietly, and, as it were, to sit continually, or to spend time in sitting. From it are formed deses and delidiosus, meaning the same as idle and lazy, and desidia: idleness, sloth. But he who desidet neither rightly exercises warfare nor equips himself to attain the prize. To desudare, however, is to labor with sweat, to strive and endeavor; and he who does this carries out the duties of warfare rightly and is considered worthy of the prize. Therefore the soldiers of Christ, namely the apostles and disciples, contemplating that spectacle of the reward to come in heaven, are strengthened and encouraged in the ranks and in the spiritual battle against the enemies of righteousness and truth, toiling and persevering in that warfare, struggle, and contest, that they may attain the prize: whose sweetness, preciousness, and beauty they have already tasted in part. 4 In the fourth verse. For which he puts himself before all. Christ (he says) for the attainment of that prize presents and shows himself in this transfiguration before all in glorious form: as though already blessed. But full blessedness and complete and entire blessedness: he now shows perfectly to the heavenly citizens in his immortal kingdom. Thus when he was transfigured, he displayed it in part, and in a certain small portion showed it beforehand: that afterward he might give it perfectly and abundantly, so that by that little he might invite them to his overflowing fountain. t ij

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HYMNORVM 1 DE SANCTO LAURENTIO. Artyris Christi canimus triumphum Annuum tempus uenerando cuius: Cernua uocis prece iam rotundus Orbis adorat. 2 Pontifex Sixtus monuit ministrum Fixus in ligno crucis: exequeris Me cito, poenam patiendo magnam Ibis ad astra. 3 Tortor iratus petit: ut talenti Pondus ignoti manifestet omne, Mente uesana cupiens uorare Aurea lucra. 4 Spreuit hic mundi peritura dona. Fert opem nudis: alimenta claudis. Diuidit nummos miseris cateruis Corde flagranti. 5 Igne torquetur: stabili tenore Cordis accensus: superat minaces Ignium flammas, in amore uitæ Semper opimæ. 6 Vritur postquam latus omne: testis Verte præfecto loquitur iocando, Corporis partem laniando coctam Dentibus atris. 7 Spiritum sumpsit chorus angelorum: Intulit cælo pie laureandum. Vt scelus laxet hominum: precando Omnipotentem. 8 Supplici uoto rogitemus omnes Sancte Laurenti ueniam preceris: Qui tuum festum celebrant ubique Voce uel actu.

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Hymns 1 Of Saint Lawrence. We sing the triumph of Christ’s martyr, whose annual season is venerated: the whole round world now bows down in worship at the prayer of his voice. 2 Bishop Sixtus warned his servant, fixed upon the wood of the cross: you will follow me quickly, by suffering a great punishment you will go to the stars. 3 The enraged torturer demands that he reveal all the hidden weight of the talent, madly desiring to devour golden gain. 4 He scorned the passing gifts of this world. He brings help to the naked; food to the lame. With burning heart he distributes money to the poor in crowds. 5 He is tormented by fire: with steadfast constancy of heart he is inflamed; he overcomes the threatening flames of the fires, in love of life ever rich in goodness. 6 After all his side was burned, as a witness he speaks jokingly to the prefect Verus, chewing with black teeth the roasted part of his body. 7 The choir of angels received his spirit: they piously brought the worthy crown-bearer to heaven. May he, by praying to the Almighty, loosen the guilt of men. 8 Let us all, with humble vow, pray that Saint Lawrence may ask pardon: for those who celebrate your feast everywhere in word or deed.

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EXPO. 293 9 Gloriam patri resonemus omnes: Eius & nato iubilemus aptè. Cum quibus regnat simul & creator Spiritus almus. Amen. 11 Carmen sapphicum & adonicum: huius hymni modulationem contextu, aptèque componit. Nam cæterorum hymnorum huiusce generis more: tria prima cuiusque versus carmina sunt sapphica & quartum adonicum, seruato vbique ipsius carminis recto contextu. Commemoratur in eo grauis agon durumque certamen martyrij: quod beatus sustinuit Laurentius pro confessione nominis Christi, & quomodo eo expleto tanquam miles inuictus: æthereas subijt sidereusque domos. Verùm hæc omnia ex vita & historia eius (quæ apud omnes satis est vulgata) perfacilè nota sunt, neque ampliorem poscunt declarationem. 111 A N N O T A T I O N E S. In primo versu. Annum tempus venerando cuius. Genitius ille relatiuus: ad nomen martyris antecedens refertur, & accusatiuus annum tempus: cum verbo adorat, ordinatur, vt gerundium venerando, absolutè positum intelligatur: & sine adiecto expresse accusatiuo casu, vt hic habeatur illius versus ordo. Colimus triumphum martyris Christi Laurentij, cui qui-dem martyris: orbis rotundus iam adorat & celebrat annum tempus, venerando (subaudi si libet: illud annum tempus aut festum) cernua prece vocis, siue humili supplicatione orationis. 2 11 In secudo versu. Exequeris me cito. Exequi propriè est opus iniunctum complere: & quod cuiquam mandatu[m] est perficere. Hic autem prosequi siue comitari (licet min[us] propriè) gratia seruandi carminis ponitur. Quòd si insequeris aut assequeris in futuro indicatiui posuisset author sententiam fecisset apertiorem: & locutionem reddidisset aptiorem. 3 11 In tertio versu. Tortor iratus petit vt talenti. Hoc loco petit, in præsenti tempore & disyllabum ponédum est. Nam si petiit in præterito perfecto ponatur & trisyllabu[m]: vitiatur carmen & rectè constare non potest. 5 11 In quinto versu. Stabili tenore cordis accésus. Teno t iij re

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EXPO. 293 9 Let us all sound forth, O glorious Father: And let us duly rejoice in His Son. With whom the kind Spirit, the creator, reigns together. Amen. 11 A Sapphic and Adonic poem: he composes the modulation of this hymn in a fitting structure. For, in the manner of the other hymns of this kind: the first three lines of each verse are Sapphic, and the fourth Adonic, everywhere preserving the proper sequence of the poem itself. In it is commemorated the grave struggle and hard contest of martyrdom: which blessed Laurence endured for the confession of the name of Christ, and how, when it had been completed, like an invincible soldier he ascended to the starry dwellings of heaven. But all these things are readily known from his life and history (which is sufficiently well known to all), and require no further explanation. 111 A N N O T A T I O N S. In the first verse. The year, a time for venerating whom. That relative genitive is referred to the antecedent name of the martyr, and the accusative annum tempus is arranged with the verb adorat, so that the gerund venerando, placed absolutely, may be understood; and without an express adjective in the accusative case, as here the order of that verse may be taken to be. We celebrate the triumph of Christ’s martyr Laurence, whose year indeed the whole world now adores and celebrates, venerating (understand, if you wish, that year, or that time, or feast) with bowed prayer of voice, or with humble supplication of prayer. 2 11 In the second verse. Exequeris me cito. Exequi properly is to carry out an assigned task, and to accomplish what has been entrusted to anyone. But here it is used, though less properly, for following or accompanying, for the sake of preserving the verse. If the author had put insequeris or assequeris in the future indicative, he would have made the sense clearer, and the expression more fitting. 3 11 In the third verse. The angry executioner asks for the talent. Here petit must be taken in the present tense and as a disyllable. For if it were placed as petiit in the perfect tense and as a trisyllable, the verse is spoiled and cannot stand correctly. 5 11 In the fifth verse. With a steadfast course of heart, accésus. Teno t iij re

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HYMNORVM re: constantia, firmitate, stabilitate, quæ animum eius adeo fixum, immotum incocussu[m]; tenuit in amore dei: vt propter acerrima ignis incendia non fuerit dimotus à confessione Christi. Vitam autem opimam in eodem versu vocat author, vitam regni cælestis: omnium bonorum copia cumulatissimam, & spiritualibus diuitiis abundè affluentem. Gloria enim & diuitiæ: in domo domini. 6 In sexto versu. Testis vertere præfecto loquitur. Nomen testis, hic nominatius est singularis, annexus huic verbo loquitur: & idem signat quod martyr: quin potius ediverso martyr græcum nomen: idem est quod testis latinum, & martyrium testimonium. Et rectè sanctus Laurentius hic testis dicitur. Nam tormentorum illi inflictorum tolerantia: testificatus est veritatem & synceritatem fidei Christianæ. Quod si quis contendat hic nomen testis ablatiuum esse pluralem à nomine testa, æ: ineptum prorsus faciet tensum. 7 In septimo versu. Intulit cælo pie laureandum. Quoniam secunda syllaba aduerbij pie est longa: non constituttur in tertio illius carminis loco dactylus, vt deberet. Seruaretur autem carmen: si illius loco ponere tur aduerbium bene: quod vtranque habet breuem. At verò laureandus non satis visitatum est vocabulu[m]: quòd verbum laureor, aris vnde formetur, vsus latinorum non recipit, laureatus autem tritum & aptum nomen à nomine laurea, æ, non à verbo descendit, sicut tunicatus, & loricatus. Ita etiam intelligatur hic laureandus: à nomine laurea non à verbo originem ducere. Demùm in tertio carmine huius versus, tribrachus pro dactylo ponitur: quod in sapphico carmine infrequens est ac insuetum. DE SANCTO LAVRENTIO alius hymnus. EN martyris Laurentis Armata pugnant fides. Nam morte morte diruit: Ac semet impendit sibi. 2 Fore hoc sacerdos dixerat. Iam Sixtus affixus cruci. Laurentium flentem uides Crucis sub ipso stipite. 3 Desiste decessum eo Fletum dolenter fundere. Præcedo frater: tu quoque Post hoc sequeris triduum. Extre-

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OF HYMNS regarding constancy, firmness, stability, by which his mind was so fixed, unshaken, and unshaken by blows, he was held in the love of God: so that because of the fiercest fires of burning he was not moved from the confession of Christ. And the author in the same verse calls a rich life the life of the heavenly kingdom: most abundantly laden with all good things, and overflowing richly with spiritual riches. For glory and riches are in the house of the Lord. 6 In the sixth verse. He speaks to the prefect in the accusative, “witness.” The noun “witness” here is nominative singular, joined to this verb “speaks”; and it signifies the same as “martyr”: rather, on the other hand, martyr is the Greek word; it is the same as the Latin “witness,” and martyrium means testimony. And rightly is Saint Lawrence called here a witness. For by the endurance of the torments inflicted on him he testified to the truth and sincerity of the Christian faith. But if anyone should argue that here the noun testis is the ablative plural from the noun testa, ae, he would make a completely foolish ending. 7 In the seventh verse. “He brought to heaven, piously to be crowned.” Since the second syllable of the adverb pie is long, the dactyl is not placed in the third position of that line, as it should be. But the verse would be preserved if in its place there were set the adverb bene, which has both syllables short. But indeed laureandus is not a sufficiently approved word; because the verb laureor, aris, from which it might be formed, the usage of the Latins does not admit. Laureatus, however, a common and fitting word, comes from the noun laurea, ae, not from a verb, just as tunicatus and loricatus do. So too let laureandus here be understood: to take its origin from the noun laurea, not from a verb. Finally, in the third foot of this verse a tribrach is put in place of a dactyl: which in Sapphic verse is uncommon and unusual. OF SAINT LAWRENCE another hymn. IN the martyr Lawrence armed faith is fighting. For by death he overthrows death: and gives himself up for himself. 2 The priest had said this would be so. Now Sixtus, fastened to the cross. You see Lawrence weeping beneath the very stump of the cross. 3 Cease, with grief, to pour forth tears over his departure. I go before you, brother: you also after three days shall follow this. Last-

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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, et dæmonibus. Laurentius ingressus est. 5 Deo patri sit gloria Qui superatis ignibus Eiusq; soli filio, et 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 voice: “Nothing deceived,” for the day of foretold glory has announced it: the promised palm has fulfilled it. I. Another hymn on the same subject. Let it ascend ever upward, and to the impious torturers; the stars, the savage enemies having been conquered, and let it strike the innermost parts of heaven. Now he rejoices in the heavens. Voice and song of all those praising you, O God. For the feast is at hand and the venerable day, on which heaven, according to his merits, Laurentius entered. He who, the fires having been overcome, 5 May it please him, Lord, to ask the most merciful: that from eternal fires he may preserve us, and from the demons. To God the Father be glory and to His only Son, and c. II. Notes on the two hymns proposed on Saint Laurence: the first keeps perfectly and to the letter the rule of the iambic dimeter; the second does not. For in the first place, instead of a spondee it now has a trochee, now a pyrrhic. In the second, however, instead of an iamb it sometimes has a spondee, sometimes a trochee, and likewise in the third position; so that it seems to share with true iambic verse only the number of syllables. In it are commended the harsh contests of blessed Laurence, which he endured steadfastly 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 hell. II. Notes. In 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, destroys 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 destroys his own death, for although in body he died, yet his soul was transferred to everlasting life, with no loss from t iiij mor-

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HYMNORVM 280 morte corporis est perpessa, neque ipsi mortis sensit molestiam aut incommoda. Quemadmodum Sapiens dicit de iustis, quòd visi sunt oculis insipientium mori: & existima- < Sap. 3.> ta est afflictio exitus eorum: illi autem sunt in pace. Ipse etiam Laurentius semet impendit sibi: quoniam seipsum obtulit holocaustum, & sacrificium deo viuenti pro fide. Verbum enim impendere, interdum significat seipsum victimam facere, ac oblationem deo exhibere per martyrû < 1. Corin. 2> pro aliorum salute, vt apud Paulum. Ego autem libentissime impendam: & super impendar ego ipse pro animab[us] vestris. 2 In secudo versu. Fore hoc sacerdos dixerat. hoc: quod Laurentius seipsum impenderet hostiam deo p[er] animabus aliorum, & huius vitæ cursum cõsummaret martyrio. Et id quidem dixit Sixtus, in cruce suffixus pro cõfessione fidei: cum beatum Laurentium videret astantem cruci, & se relinqui à patre suo lachrymosa voce conquerentem. Enimuerò cum ipse Laurentius sanctum Sixtum apostolicæ sedis moderatorem ac præsulem videret duct ad martyrium: his verbis eum compellasse dicitur. Quo progrederis sine filio pater? Quo sacerdos sanctæ sine dia cono properas? Tu nunquam sine ministro sacrificasti, nec offerre cõsueueras. Quid in me ergo displicuit tibi pater? Num degenerem me probasti? Experire certè, vtrum idoneum ministrum elegeris. Cui commisisti dominici sanguinis dispensationem, cui consummandorum cõsortium sacramentorum credidisti: huic sanguinis tui consortium negas. 3 In tertio versu. Desiste decessu meo. Predictis sancti laurentij querimoniis, & piis sane & singularis amoris in patrem suum spiritualem testib[us], ipse Sixtus respondeisse fertur hoc modo. Nô ego te fili charissime desero, ac reliquo, sed maiora tibi debetur p[er] fide Christi certamina. Nos quasi senes, leuioris pugnæ cursum recipim[us]: te quasi iuuenem manet gloriosior de hoste triumphus. Post venies, flicere desiste. Post triduum me sequeris, sacerdotem levita. 4 In quarto versu. Extrema vox episcopi. Episcopus dicitur qui supintèdit iis quibus præficitur, curâ eoru[m] gerés. Na[m] epi præpositio greca, significat super, scopos verò, intètio siue cõsideratio dicitur. Et episcopin verbu[m] grecu[m], superintendere signat. vt intelligat se nô rectè fugi officio episcopi, qui præesse dilexerit, nô p[er]desse. Et

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HYMNORVM 280 has endured the death of the body, and did not himself feel the pain or hardship of death. As the Wise Man says of the righteous, that they seemed in the eyes of the foolish to die: and their departure was accounted an affliction but they are in peace. Laurence himself also offered himself up: because he offered himself as a holocaust and a sacrifice to the living God for the faith. For the word impendere sometimes means to make oneself a victim, and to present oneself to God through martyrdom for the salvation of others, as with Paul. But I most willingly will spend myself: and I will be spent for you, I myself, for your souls. 2 In the second verse. The priest had said this: that Laurence would offer himself as a sacrifice to God for the souls of others, and would bring the course of this life to completion by martyrdom. And indeed Sixtus said this, when he was fastened to the cross for confession of the faith: when he saw blessed Laurence standing by the cross, and, left behind by his father, complaining with tearful voice. For when Laurence himself saw holy Sixtus, ruler and bishop of the apostolic see, being led to martyrdom, he is said to have addressed him with these words: Where are you going without your son, father? Where are you hurrying, priest of the holy one, without your deacon? You never sacrificed without a minister, nor were you accustomed to offer. What then displeased you in me, father? Did you perhaps judge me unworthy? Try it indeed, whether you have chosen a fit minister. To whom you entrusted the administration of the Lord’s blood, to whom you gave charge of the sacraments to be consummated: to him you deny fellowship in your blood. 3 In the third verse. Cease from my departure. To the aforesaid complaints of Saint Laurence, and to the pious witnesses of singular love toward his spiritual father, Sixtus himself is said to have replied in this manner. I do not, dearest son, abandon or leave you, but greater contests in the faith of Christ are due to you. We, as old men, take on the course of a lighter struggle: for you, as a young man, a more glorious triumph over the enemy awaits. You will come later; cease from weeping. After three days you will follow me, deacon-priest. 4 In the fourth verse. The final word of the bishop. A bishop is said to be one who watches over those over whom he is set, managing their care. For the preposition epi in Greek signifies over, but scopos is said to mean intention or consideration. And the Greek word episkopin signifies to oversee. so that he may understand that he does not rightly flee the office of bishop, who has loved to be over others, not under them. And

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EXPO. 297 Et is potissimum dicitur episcopus, qui peruigilem gerit curam populi fidelis, suæ directioni commissi, cuius virtutes, conditiones, atque officia. describit Paulus ad Timotheum his verbis. < 1. Timot. 3 Titum. 1> Oportet episcopum irreprehensibilem esse, vnius vxoris virum, ornatum, prudentem, pudi- cum, hospitalem, doctorem. Et ad Titum scribens: eadem ferè repetit virtutis opera. < 1. Timot. 3> Oportet (inquit) episcopum sine crimine esse: sicut dei dispensatorem. Inde episcopus tus: intentissima vigilantia & consideratio in subditorum directionem ad salutem, vt Paulus ad Timotheum. Fidelis sermo. Si quis episcopatum desiderat: bonum opus desiderat. < 1. Timot. 3> Cæterum circa posteriorem de sancto Laurentio hymnum hoc loco adductum, nihil occurrit annotatu dignu[m], quòd per quam facilis est & intellectui pervius: ideo ab annotationibus circa illum conficiendis supersedendu[m] duximus, solam literam adduxisse contenti. DE SVSCEPTIONE SANCTAE CORONÆ domini: hymnus: Sacræ Christi celebre- Ignis spinis coronatur: mus Quo culpa consumitur. Coronæ solennia: Nec læditur sed sacratur Et ipsius reuocemus Spina: dum sic tangitur. Ad mentem præconia: 4 Arcam, mensam, et al Vt impleta comprobemus tare: Legis uaticinia. Sertum ambit aureum. 2 Inter uepres demon Et sculptura cingit mare stratur Sacerdotum æneum. Veruex hærens cornibus. Quæ nunc Christi signat In quo Christus figura- clare tur: Diadema spineum. Coronandus sentibus. 5 Sponsum serto deco- Deus uiuit: immolatur ratum: Homo pro hominibus. Esaias meminit. 3 Sina rubus infla[m]matur: Ad uidendum coronatum: Nec tamen comburitur. Inuitans rex ecceinit. Hoc

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EXPO. 297 And he is especially called bishop who keeps watchful care over the faithful people entrusted to his direction, whose virtues, conditions, and duties Paul describes to Timothy in these words: <1 Tim. 3; Titus 1> A bishop must be irreproachable, the husband of one wife, well ordered, prudent, chaste, hospitable, a teacher. And writing to Titus, he repeats nearly the same works of virtue. <1 Tim. 3> A bishop must, he says, be without crime, as the steward of God. Hence the bishop is: most intense vigilance and consideration in the direction of those subject to him toward salvation, as Paul says to Timothy. Faithful is the saying. If any man desire the episcopate, he desireth a good work. <1 Tim. 3> Moreover, concerning the later hymn on Saint Lawrence cited in this place, nothing occurs worthy of note, since it is most easy and plain to understand; therefore we have thought it best to forgo making annotations on it, being content to have brought forward only the text. OF THE RECEPTION OF THE HOLY CROWN of the Lord: hymn: Let us celebrate the sacred Fire is crowned with thorns: Crown solemnities; By which guilt is consumed. And let us recall in our minds Nor is the thorn harmed, but consecrated The proclamations: When it is thus touched. That we may prove fulfilled 4 The ark, the table, and the altar The prophecies of the Law. Are adorned: 2 Among the thorns is shown A golden crown surrounds them. The ram caught by the horns. And sculpture encircles the bronze sea In which Christ is figured: Of the priests. To be crowned with thorns. Which now plainly signify Christ’s God lives: he is immolated Thorny diadem. Man for men. 5 The bridegroom adorned with a garland: 3 The burning bush of Sinai: Isaiah remembers it. Yet it is not consumed. Behold, the king invites us To behold the crowned one. Hoc

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HYMNORVM Hoc Sibylla coornatum Vna patri, filioque: Serto, vates concinit. Inclyto paraclyto. Gloria & honor deo: Cui laus est & potestas: Vsquequo altissimo. Per æterna secula. Amen. 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 summæ 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, <Gen. 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 side orthodoxa. 3 In tertio versu. Sina rub[us] inflammatur. Cum minasset Moyses gregem <Exod. 3> suum vsq[ue]; ad interiora deserti & venisset ad montem Sinai: vidit rubum ardentem atque inflamatum, qui tamen minime comburebatur, & ita spinæ rubi illic circundabatur 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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HYMN OF THE HYMNS This song the Sibyl chants, adorned To the one Father and the Son: With wreaths of praise. To the renowned Paraclete. Glory and honor to God: To whom praise and power belong: Unto the Most High. For ever and ever. Amen. By a trochaic Alcmanian and Euripidean meter, arranged alternately, the present hymn is composed, as also that one on Saint Nicholas set forth above. “Sing, O tongue, the praise of Nicholas, the bishop.” Yet it is observed in it, with greater care, the harmony of the alternate verses, than the full law and rule of the aforesaid meter. Except for the final verse, which at the end of every hymn of a similar kind is usually accustomed to hold the last place, so that in ecclesiastical custom the hymn may end in the glorification of the Most Holy Trinity. There are set forth in it the praises of the sacred crown of thorns, with which our Lord was crowned in his passion, and many figures of the Old Law are brought forward, and oracles of the prophets: by which the mystery of that sacred crown was foretold, as the following notes will more clearly explain. 2. ANNOTATIONS. On the second verse. It is shown in the midst of thorns. When Abraham had been forbidden by the angel to sacrifice his son, as he had intended, lifting up his eyes, he saw behind him a ram caught by its horns among the thorns; 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. Likewise that ram, sacrificed while Isaac himself was spared unharmed, signified the humanity of Christ, which would suffer death for the redemption of the world, while his divinity, 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. On the third verse. Sinai burns with a bush. When Moses had driven his flock as far as the inner parts of the desert and had come to Mount Sinai, he saw a bush burning and blazing, yet it was not consumed; and so the thorny branches of the bush there were surrounded by fire, yet they were not destroyed. But this figure signified CHRIST, who is a fire consuming every guilt (for our God, as Moses says, is a consuming fire) 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. 25> In quarto versu. Arcam mensam & altare. In exodo arca iussa est à domino co[m]poni ex lignis sethim, & in eius circui- tu corona aurea fabricari. In mensæ itidé & altaris co[m]positione: per gyrum iussit dominus coronam auream circu- poni. Quod deinde ab ipso artifice diuino delectu ad id opus conficiendum accito: completum fuisse describitur. < Exo. 37 3. Reg. 7.> Insuper in libro tertio Regu[m] dicitur Salomon fecisse, ma- re fusile decem cubitoru[m] à labio vsque ad labium, rotundum in circuitu, & sculptura subter labium circuibat illud: decem cubitis ambiens mare. Hæc autem quatuor o- pera materialia, coronis au sculpturis circumdata: signifi- cabant Christi caput in circuitu spinis circunspiciendum, spinea que corona per gyrum circumdandum, quoniu[m] ip- se est arca noui testamenti mystica: continens in se diuinæ marestatis secretum, velamine carnis obiectum. 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 gratiæ pelagus: inquo peccata nostra abst ergutur & diluuntur. Apud dominum e- nim misericordia: & copiosa apud eum redemptio. < Psal. 130 Es. 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[m] ait ad animas fideles sponsæ pedissequas. Egredimini filiæ Syo[m] & videre regé Salomo né in diademate: quo coronauit illu[m] mater sua[m] [n]o[n] die despó sationis

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EXO. 299 In the bush, the thorns surrounded by fire were not harmed by its beginning; so too, by the touch of the most sacred head of Christ, the crowned thorn was not injured or rendered contemptible, but consecrated as an ornament and diadem of the eternal king. 4 < Exod. 25> 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 made around it. Likewise in the construction of the table and the altar, the Lord ordered a golden crown to be placed around them. This then was completed by the divine craftsman himself, called for to that work by chosen decree. < Exo. 37 3. Reg. 7.> Moreover, in the third book of Kings it is said that Solomon made the molten sea, ten cubits from rim to rim, round about, and beneath the rim a sculpted work surrounded it: the sea encompassed by ten cubits. Now these four material works, surrounded by crowns or carvings, signified Christ's head to be encircled on all sides by thorns, and the thorny crown to be placed around it, because he himself is the mystical ark of the new covenant: containing within himself the secret of divine majesty, set forth under the veil of flesh. He is also that table of the proposition, on which is set the bread of life, and his most sacred body continually before the Lord. Of < Psal. 22> which table the prophet speaks in the psalm: You have prepared a table before me in the presence of those who afflict me. Christ is also the spiritual altar, on which our vows and prayers are offered, since through him they are accepted by God. Finally, he is the brazen sea of the priests, in which they are washed from defilements, because he is a fountain of abundant 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 is plentiful redemption. < Psal. 130 Es. 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 righteousness he has encompassed me: as a bridegroom adorned with a crown, and as a bride adorned with her ornaments. Where he names himself a bridegroom adorned with the beauty of a crown, prefiguring the mystery of that holy crown of thorns. Moreover, Solomon in the Song of Songs says to the faithful souls, the attendants of the bride: Go forth, daughters of Zion, and see King Solomon in the diadem with which his mother crowned him on the day of his betrothal

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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] spina corona circumambiendum, vt multiplici testimonio constet prædictam esse hanc Christi coronationem. Quæ autem & qualis fuerit illa Sibylla, aut quomodo cognominata: non habetur compertum. De Susceptione Coronae Spinae domini: alius hymnus. D Eus tuorum militu[m] Sors et corona præmium: Tuæ coronæ meritum Confer medellæ omnium. 2 Tuæ corona spinae: Tuos coronet aureæ. Tua nobilis humilitas: Pænas repellat debitas. 3 Tuæ coronæ misticae Suscepto patrocinio: Iubilus uocis melicæ Concurrat mentis gaudio: 4 Nostra cōseruat regio: Tibi thesaurum inclytum. Imminente iudicio: Resumes hoc depositum. 5 Qui tanto diademate Nos coronat in stadio: Cum utriusque pneumate Sit laus patri cum filio. Amen. Carminis iābti ci 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 spinae 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: quonia[m] est pars & portio eorum, quem assequentur post confectam suam militiam. Est & eorum corona secundum acti- uam

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Hymns of that faction, and on the day of the gladness of his heart. By these words that most wise king invites all to behold the true Solomon, Christ, crowned with a diadem of thorns: with which his mother synagogue adorned him, on the day of his espousals with the Church, his beloved bride. Finally, one of the Sibyls also foretold by her prophecy that Christ would be encircled with a crown of thorns, so that by multiple testimony it may be established that this crowning of Christ was foreknown. But what and what kind of Sibyl she was, or by what surname she was called, is not known for certain. On the Reception of the Crown of Thorns of the Lord: another hymn. D Eus, the lot and crown of your soldiers, the reward: grant the merit of your crown as a remedy for all. 2 Your crown of thorns: let your golden ones crown yours. Your noble humility may drive away due punishments. 3 By the receiving patronage of your mystic crown, let the joy of melodious voice meet the gladness of the mind: 4 Our kingdom preserves: for you a renowned treasure. With judgment impending: you will take back this deposit. 5 You who crown us with so great a diadem in the race: with both Spirit and breath be praise to the Father with the Son. Amen. This hymn bears only the appearance of the iambic dimeter of the song; but it by no means strictly keeps its law, but rather a rhythmic modulation and consonance at the endings of the lines of the same verse. In it the crown of thorns of the Lord is commended, which Christ humbly endured for us: and through which he bestowed many benefits on us, especially the glorious crowning which, after running the course, we await in the kingdom of heaven, which crowning indeed we beg for in this hymn. 1 NOTES. In the first verse. Lot and crown, reward. Christ is the lot of his soldiers: because he is their part and portion, which they will obtain after the completion of their warfare. He is also their crown according to 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 nominativo, 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 insulibus: & 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 sacrae coronæ spinae thesaurum conseruat in regio illius palacio reconditum. Instante autem iudicio extremo, Christus hoc resumer depositum, humanæque custodiæ commissum: quoniam sicut cum cruce, clauis, 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 weigh the matter, since he will crown them as victors at last in heaven. Finally, there is the reward of those same men: for there is for them a plentiful recompense in the kingdom of heaven, as he said to Abraham. <Gen. 15> I am your protector: and your reward for the magnanimous. A more fitting wording of this poem, however, would be as follows: if with a repeated conjunction it were thus read, lot, and crown, and reward, since that conjunction is not usually placed between the first and second joined term: unless it is also placed between the second and third: if it should be present. 2 In the second verse. May the golden one crown yours. That adjective is to be understood as placed in the ablative case. And the crown of thorns in the nominative, so that the sense is: your thorny garland 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 on our behalf, so that with the ornament of a golden crown he might adorn us in the heavenly kingdom. But in the third verse the Lord’s crown of thorns is called mystical: because it signified the kingdom and dominion of Christ among the Jews and all the faithful, although the soldiers, not understanding this, by their mockery called him the King of the Jews. The patronage of the crown of thorns, moreover, has been taken up by those to whom this sacred pledge has been entrusted, under whose protection and safeguard they are made secure against the assaults of enemies: and are strengthened by its protection. Finally, the word melic is called a harmonious word, for melos, from which that adjective is derived, means harmony and melody. 4 In the fourth verse. Our famous kingdom preserves the illustrious kingdom of the French, and especially the most flourishing city of Paris: it preserves this treasure of the sacred crown of thorns in the royal palace of that city, laid up in concealment. But when the last judgment draws near, Christ will take up again this deposit, entrusted to human custody: since, just as he will appear in judgment with the cross, nails, scourges, and the other insignia of his passion, so also with the crown of thorns to be brought by angelic ministry. Therefore, in order that the crown itself may be displayed before the eyes of all: it will be taken up again by Christ, and from that place where it has been laid aside it will be received. In the fifth verse, however, Christ in the contest of this world is said 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 keep in our possession so precious a treasure, consecrated by the contact of his most sacred head, and precious

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Hymnorum Hymnus iste carmini trochaico, alcmanio & 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 syl labarum 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. 1 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 song, with alternating Alcmanic and Euripidean meter: in each verse it has six lines, of which the first, third, and fifth have four disyllabic feet, and a long penultimate, or something very similar in the length of the pronunciation; and at the end there is consonance and conformity of syllables. But the second, fourth, and sixth have three disyllabic feet likewise, and an extra syllable at the close; moreover they keep the penultimate syllable short, and a mutual response of syllables at the end, and the same sound. Yet in place of the trochee, which in this song ought to hold dominion and be set in all places, especially in the even ones, a spondee is now placed; now an iamb, now a pyrrhic, against the laws of this song. In it the church of the faithful, still abiding on earth, is invited to show joy and exultation in the glorious transfiguration of the Lord: on account of the most sacred mysteries, and of heavenly glory, and of the holy Trinity’s manifestation, there set forth and declared before the witnesses of the old and the new law. 1 NOTES. In the first verse. On the summit of the mountains. This is said either because the church here militant, established on the holy mount of Zion, is said in the Scriptures, according to the words of in the psalm: “Its foundations are in the holy mountains”; and by this transfiguration, lifted up and adorned with new marks of dignity, it shines forth, or because the Lord’s own transfiguration was shown on the summit of a high mountain, as the Gospel relates. 2 In the second verse. Where the outstanding fathers are. These outstanding fathers were those three apostles, Peter, John, and James his brother: taken by the Lord and admitted to that blessed and sacred spectacle of the Lord’s transfiguration. And they are rightly called outstanding. For to the ancient fathers, the patriarchs and prophets, they were by so much more excellent, as Christ is superior 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 in advance: in the created light surrounding them, and with most radiant brilliance shining upon them. 3 In the third verse. What the summits of the prophets. Moses and Elijah are here called the summits of the prophets: because among

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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 laudem dicunt sacra eloquia: cum finem de ipso loquendi faciunt. Non surrexit proheta vltra in Israel sicut < Dent. 18.> Moyses: quem nosset dominus facie ad faciem in omnibus < Dent. 34.> signis atque portentis quæ misit per eum vt faceret in terra < 3. Reg. 18.> Aegypti Pharaoni & omnibus seruis eius, vniuersæque terræ illius. Helias verò in seruore diuini zæli (quo & reges < Eccl. 4> Israel constanter increpabat, & reginam impiam crudelemque non verebatnr: prophetas Baal, occidit, & populum < 4. Reg. 18.> Israel ad dei veri cultum perduxit) nullum habuit prophetarum illi iure æquiparandum. Ideo in eius præconium < Eccl. 4> dicit Ecclesiasticus. Et surrexit Helias propheta quasi ignis & verbum ipsius quasi facula ardebat. Verbo domini < 4. Reg. 18.> continuit cælum: & deiecit à se ignem terræ. Qui receptus < 4. Reg. 18.> est in turbine ignis: in curru equorum igneorum. 4 In quarto versu. De supremo germine. Germen dicitur: quod ab alio pullulat, germinandoque exoritur. Filius autem dei ex patre genitus est, natiuitate quidem in-temporali & æterna: ideo rectè germen patris dicitur, & < 4. Reg. 18.> quidem supremum. Nam prima & summa est illa vngenti ad deum patrem filiatio, cæterarumque omnium propagationum naturalium veritas: ex qua omnis (vt ita dixerim) < 4. Reg. 18.> filialitas in cælo & in terra nominatur. Vox autem patris in transfiguratione dominica audita de supremo < 4. Reg. 18.> germine: fuit vox illa paterna cælo delapsa, & filij sui testificatoria. < 4. Reg. 18.> Hic est filius meus dilectus, in quo mihi bene < Matth. 17.> complacui: ipsum audite. At verò nubes lucida obumbras discipulos in eadem transfiguratione: spiritum sanctum insinuauit, qui spiritus est lucis, disciplinæ & refrigerij cõ- tra æstus vitiorum.

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EXO. 289 Among the other prophets, they have eminence and primacy in those things which 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 none of the other prophets. Moreover, he composed a prophetic narration of the past from the beginning of the world up to his own time; likewise also of future things, as in the raising up of a new prophet from the midst of the people of Israel. Therefore the sacred words say this in his praise when they finish speaking of him: “There arose not a prophet again in Israel like Moses, whom the Lord knew face to face,” in all the signs and wonders which he sent by him to do in the land of Egypt, before Pharaoh and all his servants, and to all that land. Elijah, however, in the ardor of divine zeal, by which he boldly reproved even the kings of Israel and feared neither the impious nor the cruel queen, slew the prophets of Baal, and led the people of Israel to the worship of the true God; among the prophets he had none rightly to be compared with him. Therefore Ecclesiasticus says in his praise: “And Elijah the prophet arose like fire, and his word burned like a torch. By the word of the Lord he shut up heaven, and brought down fire from heaven. He was taken up in a whirlwind of fire, in a chariot of fiery horses.” 4 In the fourth verse. “Of the highest shoot.” A shoot is so called because it sprouts from another, and by budding comes forth. But the Son of God is begotten of the Father, in a birth indeed timeless and eternal; therefore he is rightly called the Father’s shoot, and the highest one. For that filial relation to God the Father is the first and highest, and the truth of all natural generations; from which all filiation, so to speak, in heaven and on earth is named. And the voice of the Father heard at the Lord’s transfiguration was heard concerning the highest shoot: it was that paternal voice, coming down from heaven, bearing witness to his Son: “This is my beloved Son, in whom I am well pleased: hear him.” But the bright cloud overshadowed the disciples in that same transfiguration: it signified the Holy Spirit, who is the Spirit of light, of discipline, and of refreshment against the heat of vices.

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HYMNORVM IN EODEM FESTO TRANS- figurationis: alius hymnus. Nouu syd exoritur Christi pia clementia: Quo tenebrosa premitur Desudantes militiæ: Inimici sauitia. Vt assequantur brauium. 2 Insurgere cum nititur 4 Pro quo se cuetis obuicit Malignitatatis spiritu: Beatum in mysterio Ex aduerso resistitur Christus & tande perficit Præpotenti exercitu. Regnans in cæli solio. 3 Roborantur in acie: 5 Gloria tibi domine Intuentes signaculum: Potestas & imperium: Qui certantibus agie Aperte monstras præmiu. Amen. Hic hymn cu carmine iambico dimetro couenit in certo debitoque syllabarum numero, qui in vnoquoque carmine est octonarius: non autem in legitima pedum collocatione. Nam modo trochæum, modo pyrrhichium habet vbi spondeus aut iambus habere sedem situmque deberet. Cæterum visus est eius author (quisquis is fuerit) rythmicæ potius sonoritatis quam metri ratione habuisse. Na in vnoquoque versu, primi & tertij carminis similem studiosè obseruauit syllabarum exitum: similiter secundi & quarti carminis terminalem consonantiâ. Comendatur in eo mira Christi benignitas, qui militibus suis in acie pugnaturis contra sauitiam dæmonis, ostendere dignatus est in hac sua transfiguratione futuroru in regno cælesti præmiorum magnitudinem ac speciem, vt illorum assequendorum spe atque fiducia erecti: acrius insurgant in hostem & libentius durissima quæque perferat. Nam (vt ait Mantuanus) Efficiunt pugnam præmia magna leuem. ANNOTATIONS. In primo versu. Nouum sydus exoritur. Nomine noui syderis, per metaphorâ trâllati tamque locutionem hic intelligitur sacrum transfigurationis domini mysterium: terris de nouo exhibitum, quòd haud minus spirituali claritate perfundit pias hominum mentes: quam sensibile sydus claro splendore oculos corporales. In eo enim lumine transfigurationis dominicæ: per

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HYMNS ON THE SAME FEAST OF THE TRANS- figuration: another hymn. A new star arises by Christ’s pious clemency: By which the darkness is oppressed The toils of the soldiery: The cruelty of the enemy. That they may attain the prize. 2 When it strives to rise up 4 For which, in holy wise, it presents itself With the spirit of malignity: Blest in the mystery It is resisted from the opposite side Christ, and at last brings to completion By a powerful army. Reigning in the throne of heaven. 3 They are strengthened in the battle: 5 Glory be to thee, O Lord, Beholding the sign: Power and dominion: Who, for those contending in the fight, Openly showest the prize. Amen. This hymn agrees, in the iambic dimeter metre, with a fixed and due number of syllables, which in each line is eight; but not in the lawful arrangement of feet. For now it has a trochee, now a pyrrhic, where a spondee or an iambus ought to have its seat and place. Otherwise, its author, whoever he was, seems to have regarded rhythmical sound rather than metrical structure. For in each verse he carefully observed a similar ending of the first and third line; likewise the terminal consonance of the second and fourth line. In it is commended the wondrous kindness of Christ, who deigned to show to his soldiers, about to fight in battle against the cruelty of the devil, in this his transfiguration the greatness and appearance of the rewards of the heavenly kingdom to come, so that, uplifted by the hope and confidence of attaining them, they may rise up more boldly against the enemy and more willingly endure whatever is most harsh. For, as Mantuanus says, Great rewards make the fight light. ANNOTATIONS. In the first verse. A new star rises. By the name of the new star, through a metaphorical transfer and expression, there is here understood the sacred mystery of the Lord’s transfiguration: newly shown upon the earth, because it pours forth no less spiritual brightness upon the pious minds of men than a visible star upon bodily eyes by its clear splendor. For in that light of the Lord’s transfiguration: per

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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 qvidem 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 subrutila imagine coniectare possint discipuli eorumque affectatores fideles, quanta sit amplitudo & copia beatitudinis æternæ, repromissæ ijs qui legitimè in agone certaverint: 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 dictionis significatio: sensui huius loci repugnet. Est enim desiderere: cum quiete sedere, & quasi continuè sedere, seu sedendo tempus consumere. Vnde formantur deles & delidiosus: idem significantia quod ociosus & ignauus, & desidia: ocium, ignauia. At qui desidet: neque rectè exercet militiam 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 coelo 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 is chiefly seen in the testimony about Christ by the fathers of the Old and New Testament, also by the law and the prophets: namely, that he is the one who was sent by God for the salvation of the world. Second, of the supreme and undivided Trinity: in the same is made manifest the Father indeed in a voice, the Son in flesh shining with heavenly splendor, and the Holy Spirit in a bright cloud. Third, the glory of the blessed in the heavenly kingdom was manifested in a form and a certain representation: from which, as from a glowing image, the disciples and their faithful followers may infer how great is the fullness and abundance of eternal blessedness, promised to those who shall have lawfully contended in the struggle: so that from this they may be stirred up to fight courageously against adversaries. 3 In the third verse. Desudantes militiæ. Not here is desidentes to be read: as some books have it, because the meaning of that word is opposed to the sense of this passage. For it is desidere: to sit at rest, and, as it were, to sit continually, or to spend the time in sitting. Hence are formed deles and delidiosus, meaning the same as idle and sluggish, and desidia: idleness, sluggishness. But one who sits idle: neither rightly exercises soldiership nor prepares himself to obtain the prize. To desudare, however, is to labor with sweat, to strive and endeavor, which one who does so: rightly performs the duties of soldiery, and is deemed worthy of the prize. Therefore the soldiers of Christ, that is, the apostles and disciples, gazing upon that spectacle of the future reward in heaven, are thereby strengthened and encouraged in the battle line and in spiritual warfare against the enemies of righteousness and truth, sweating and persisting in that soldiery, struggle, and contest, so that they may obtain the prize: the sweetness, preciousness, and beauty of which they have already tasted in part. 4 In the fourth verse. Pro quo se cunctis obiicit. Christ (he says), in order to obtain that prize, presents and shows himself in this transfiguration before all in a glorious form: as though already blessed. But complete blessedness, full and entire, he now perfectly shows to the heavenly citizens in his immortal kingdom. Thus when he was transfigured, he displayed it in part, and in a certain small portion beforehand showed it: what he was afterward to give perfectly and abundantly, so that by that little, he might invite them to his most abundant fountain. 1 ij

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HYMNORVM IDE SANCTO LAURENTIO. Artyris Christi canimus triumphum Annuum tempus uenerando cuius: Cernua uocis prece iam rotundus Orbis adorat. 2 Pontifex Sixtus monuit ministrum Fixus in ligno crucis: exequeris Me cito, poenam patiendo magnam Ibis ad astra. 3 Tortor iratus petit: ut talenti Pondus ignoti manifestet omne, Mente uesana cupiens uorare Aurea lucra. 4 Spreuit hic mundi peritur adona. Fert opem nudis: alimenta claudis. Diuidit nummos miseris cateruis Corde flagranti. 5 Igne torquetur: stabili tenore Cordis accensus: superat minaces Ignium flammas, in amore uitæ Semper opimæ. 6 Vritur postquam latus omne: testis Verte præfecto loquitur iocando, Corporis partem laniando coctam Dentibus atris. 7 Spiritum sumpsit chorus angelorum: Intulit cælo pie laureandum. Vt scelus laxet hominum: precando Omnipotentem. 8 Supplici uoto rogitemus omnes Sancte Laurenti ueniam preceris: Qui tuum festum celebrant ubique Voce uel actu.

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HYMN TO SAINT LAWRENCE. We sing the triumph of Christ’s martyr, whose annual season is held in reverence; the whole world now adores him, bowing in prayerful voice. 2 Pope Sixtus, fastened to the wood of the cross, warned his minister: you will follow me soon, for by enduring great punishment you will go up to the stars. 3 An angry torturer demands, that he may reveal the full weight of the unknown talent, madly desiring to devour golden riches. 4 He spurned the passing gifts of this world. He brings aid to the naked: food to the lame. With burning heart he distributes money among the poor crowds. 5 He is tormented by fire: with steadfast resolve kindled in his heart, he overcomes the threatening flames of the fire, in the love of life ever abundant. 6 After he was burned on every side: as witness he speaks to the prefect with jesting words, with teeth blackened by the roasting, tearing at a part of his body. 7 The choir of angels received his spirit: they carried the one worthy of laurel to heaven in piety. So that the wickedness of men might be loosened, let us pray to the Almighty. 8 With humble vow let us all pray, Holy Lawrence, that you may ask for forgiveness: for those who celebrate your feast everywhere, in word or deed.

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EXPO. 293 9 Gloriam patri resonemus omnes: Eius & nato iubilemus aptè. Cum quibus regnat simul & creator Spiritus almus. Amen. Carmen sapphicum & adonicum: huius hymni modu- lationem contextu, aptèque componit. Nam cæterorum hymnorum huiusce generis more: tria prima cuiusque ver sus carmina sunt sapphica & quartum adonicum, seruato vbique ipsius carminis recto contextu. Commemoratur in eo grauis agon durúmque certamen martyrij: quod bea- tus sustinuit Laurentius pro confessione nominis Christi, & quomodo eo expleto tanquam miles inuictus: æthere- as subijt sidereásque domos. Verùm hæc omnia ex vita & historia eius (quæ apud omnes satis est vulgata) perfaci- lè nota sunt, neque ampliorem poscunt declarationem. 1 TANNOTATIONES. In primo versu. Annum tempus venerando cuius. Genitius ille relatiuus: ad no- men martyris antecedens refertur, & accusatiuus annum tempus: cum verbo adorat, ordinatur, vt gerundium vene rando, absolutè positum intelligatur: & sine adiecto ex- presse accusatiuo casu, vt hic habeatur illius versus ordo. Colimus triumphum martyris Christi Laurentij, cui[us] qui- dem martyris: orbis rotundus iam adorat & celebrat an- num tempus, venerando (subaudi si libet: illud annum tempus aut festum) cernua pręce vocis, siue humili suppli catione orationis. 2 In secudo versu. Exequeris me cito. Exequi propriè est opus iniunctum complere: & quod cuiquam mandatu[m] est perficere. Hic autem prosequi siue comitari (licet min[us] propriè) gratia seruandi carminis ponitur. Quòd si inse- queris aut assequeris in futuro indicatiui posuisset author sententiam fecisset apertiorem: & locutionem reddidisset aptiorem. 3 In tertio versu. Tortor iratus petit vt talenti. Hoc lo- co petit, in præsenti tempore & disyllabum ponédum est. Nam si petiit in præterito perfecto ponatur & trisyllabu[m]: vitiatur carmen & rectè constare non potest. 5 In quinto versu. Stabili tenore cordis accésus. Teno t iij re

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EXPO. 293 9 Let us all resound glory to the Father: And fittingly let us rejoice in his Son. With whom likewise the nurturing Spirit, the Creator, reigns together. Amen. Sapphic and Adonic meter: the modulation of this hymn is composed with proper arrangement and context. For, in the manner of the other hymns of this kind, the first three verses of each stanza are Sapphic and the fourth Adonic, preserving everywhere the proper structure of the poem itself. In it is commemorated the grave struggle and harsh contest of martyrdom, which blessed Lawrence endured for the confession of the name of Christ, and how, having completed it, like an invincible soldier, he entered the heavenly and starry dwellings. But all these things are very easily known from his life and history (which is sufficiently familiar to all), and do not require any fuller explanation. 1 NOTES. In the first verse. The year, the time of the one to be revered. That relative genitive is referred to the preceding name of the martyr, and the accusative year, time, is construed with the verb adorat, so that the gerund venerando, placed absolutely, may be understood: and without an expressed accusative adjective, so that the order of that verse may be as follows. We celebrate the triumph of Christ’s martyr Lawrence, whose year, indeed, the whole world now adores and celebrates, revering (if you wish, understand: that year or feast) with bowed prayer of voice, or with humble supplication of prayer. 2 In the second verse. Exequeris me cito. To exequi properly is to carry out a task assigned, and to accomplish what has been commanded to anyone. But here it is used to mean follow or accompany (though less properly) for the sake of preserving the meter. If the author had used insequeris or assequeris in the future indicative, he would have made the sense clearer and the expression more fitting. 3 In the third verse. The angry torturer seeks the talent. In this place petit must be taken in the present tense and as a disyllable. For if it is placed as petiit in the perfect tense and as a trisyllable, the verse is spoiled and cannot stand correctly. 5 In the fifth verse. With a steadfast firmness of heart, accessed. Teno t iij re

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HYMNORVM re: constantia, firmitate, stabilitate, quæ animum eius adeo fixum, immotum incôcussúq[ue]; tenuit in amore dei: vt propter acerrima ignis incendia non fuerit dimotus à confessione Christi. Vitam autem opimam in eodem versu vocat author, vitam regni cælestis: omnium bonorum copia cumulatissimam, & spiritualibus diuitiis abundè affluentem. Gloria enim & diuitiæ: in domo domini. 6 In sexto versu. Testis verè præfecto loquitur. Nomen testis, hic nominatiuus est singularis, annexus huic verbo loquitur: & idem signat quod martyr: quin potius ediverso martyr græcum nomen: idem est quod testis latinum, & martyrium testimonium. Et rectè sanctus Laurentius hic testis dicitur. Nam tormentorum illi inflictorum tolerantia: testificatus est veritatem & synceritatem fidei Christianæ. Quod si quis contendat hic nomen testis ablatiuum esse pluralem à nomine testa, æ: ineptum prorsus faciet sensum. 7 In septimo versu. Intulit cælo pie laureandum. Quoniam secunda syllaba aduerbij pie est longa: non constituitur in tertio illius carminis loco dactylus, vt deberet. Seruaretur autem carmen: si illius loco ponere tur aduerbium bene: quod vtranque habet breuem. At vero laureandus non satis visitatum est vocabulu[m]: quòd verbum laureor, aris vnde formetur, vsus latinorum non recipit, laureatus autem tritum & aptum nomen à nomine laurea, æ, non à verbo descendit, sicut tunicatus, & loricatus. Ita etiam intelligatur hic laureandus: à nomine laurea non à verbo originem ducere. Demùm in tertio carmine huius versus, tribrachus pro dactylo ponitur: quod in sapphico carmine infrequens est ac insuetum. IDE SANCTO LAVRENTIO alius hymnus. EN martyris Laurentis Armata pugnauit fides. Nam morte morte diruit: Ac semet impendit sibi. 2 Fore hoc sacerdos dixerit. Iam Sixtus affixus cruci. Laurentium flentem uides Crucis sub ipso stipite. 3 Desiste decessum eo Fletum dolenter fundere. Præcedo frater: tu quoque Post hoc sequeris triduum. Extre-

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ON THE HYMNS concerning constancy, firmness, stability, which held his mind so fixed, unmoved, and unshaken in the love of God, that on account of the fiercest fires he was not moved from the confession of Christ. But the author in the same verse calls a prosperous life the life of the heavenly kingdom, abounding most richly in every good, and overflowing abundantly with spiritual riches. For glory and riches are in the house of the Lord. 6 In the sixth verse. “A witness truly speaks to the prefect.” The name “witness” here is a singular nominative, joined to this verb “speaks”; and it signifies the same as martyr: rather, the Greek word martyr is the same as the Latin witness, and martyrdom is testimony. And rightly is Saint Lawrence called a witness here. For by the endurance of the torments inflicted on him, he bore witness to the truth and sincerity of the Christian faith. But if anyone should insist that here the name witness is an ablative plural from the noun testa, æ, he would make an utterly absurd sense. 7 In the seventh verse. “He brought forth to heaven one rightly to be crowned with laurel.” Since the second syllable of the adverb pie is long, a dactyl is not formed in the third place of that line, as it should be. But the verse would be preserved if in its place one were to put the adverb bene, which has both syllables short. Yet laureandus is not a sufficiently attested word, because the verb laureor, aris, from which it would be formed, is not accepted by Latin usage; but laureatus, a customary and apt word, comes from the noun laurea, æ, not from a verb, just as tunicatus and loricatus. So also let laureandus be understood here: that it takes its origin from the noun laurea, not from a verb. Finally, in the third foot of this verse, a tribrach is put in place of a dactyl, which in Sapphic verse is uncommon and unusual. OF SAINT LAWRENCE another hymn. BEHOLD, the faith of the martyr Lawrence fought armed. For by death he destroyed death, And spent himself on himself. 2 The priest would have said this. Now Sixtus is fastened to the cross. You see Lawrence weeping beneath the very beam of the cross. 3 Cease from shedding tears in sorrow over his death. I go before you, brother: you too shall follow after this in three days. Extre-

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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[ue] 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[ue] 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[ue] 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 bishop’s last voice deceived nothing, for the day foretold the glory: the promised palm it bestowed. I. Another hymn on the same subject. Let him mount up even against the impious torturers; having conquered savage enemies, to the stars, and now in heaven he strikes the inmost parts of heaven. The voice and song of all those praising thee, O God. For the festival is at hand, and the venerable day, on which Laurentius entered heaven for his merits. He who, the fires having been overcome, deigns to praise the Lord at home, to ask the most merciful one: that from eternal fires he may preserve us, and from demons. 5. To God the Father be glory, and to His only Son, etc. II. Of the two hymns here presented concerning Saint Laurentius, the first strictly and exactly observes the law of the iambic dimeter; the second does not. For in the first foot it now has a trochee instead of a spondee, now a pyrrhic. In the second, however, in place of an iamb it sometimes has a spondee, sometimes a trochee, and so also in the third place: so that it appears to share with correct iambic verse only the number of syllables. In it are commended the hard struggles of blessed Laurentius, which he endured steadfastly for the Christian faith, just as the supreme pontiff Sixtus had foretold to him. Finally, prayer is offered to God: that by the prayers of Saint Laurentius he may preserve us from the eternal fires of Gehenna. I. ANNOTATIONS. In the first verse. For by death he destroyed death. Blessed Laurentius, by his precious death in the sight of the Lord, and undertaken 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 was dead, yet his soul was transferred to everlasting life, suffering no loss from the

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EXPO. 297 Et is potissimum dicitur episcopus, qui peruigilem gerit curam populi fidelis, suæ directioni commissi, cuius virtutes, conditiones, atque officia. describit Paulus ad Timotheum his verbis. < 1. Timot. 3 Titum. 1> Oportet episcopum irreprehensibilem esse, vnius vxoris virum, ornatum, prudentem, pudi- cum, hospitalem, doctorem. Et ad Titum scribens: eadem ferè repetit virtutis opera. < 1. Timot. 3> Oportet (inquit) episcopum sine crimine esse: sicut dei dispensatorem. Inde episcopus tus: intentissima vigilantia & consideratio in subditorum directionem ad salutem, vt Paulus ad Timotheum. Fidelis sermo. Si quis episcopatum desiderat: bonum opus desiderat. < 1. Timot. 3> Cæterùm circa posteriorem de sancto Laurentio hymnum hoc loco adductum, nihil occurrit annotatu dignu[m], quòd per quàm facilis est & intellectui peruius: ideo ab annotationibus circa illum conficiendis supersedendu[m] duximus, solam literam adduxisse contenti. DE SVSCEPTIONE SANCTAE CORONÆ domini: hymnus: Sacræ Christi celebre- Ignis spinis coronatur: mus Quo culpa consumitur. Coronæ solennia: Nec læditur sed sacratur Et ipsius reuocemus Spina: dum sic tangitur. Ad mentem præconia: 4 Arcam, mensam, et al Vt impleta comprobemus tare: Legis uaticinia. Sertum ambit aureum. 2 Inter uepres demon Et sculptura cingit mare stratur Sacerdotum æneum. Veruex hærens cornibus. Quæ nunc Christi signat In quo Christus figura- clare tur: Diadema spineum. Coronandus sentibus. 5 Sponsum serto deco- Deus uiuit: immolatur ratum: Homo pro hominibus. Esaias meminit. 3 Sina rubus inflamatur: Ad uidendum coronatum: Nec tamen comburitur. Inuitans rex cecinit. Hoc

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EXPO. 297 And he is especially called a bishop who bears the sleepless care of the faithful people committed to his direction, whose virtues, conditions, and duties Paul describes to Timothy in these words. <1 Tim. 3; Titus 1> A bishop must be above reproach, the husband of one wife, orderly, prudent, modest, hospitable, a teacher. And writing to Titus, he repeats the same works of virtue almost exactly. <1 Tim. 3> A bishop must, he says, be without blame, as the steward of God. Hence the bishop's office: the most vigilant watchfulness and consideration in directing those subject to him toward salvation, as Paul says to Timothy. Faithful is the saying. If anyone desires the episcopate, he desires a good work. <1 Tim. 3> Moreover, concerning the later hymn on Saint Lawrence cited here, nothing occurs worthy of note, since it is quite easy and accessible to understanding; therefore we judged it best to refrain from making annotations on it, content to present only the text. ON THE RECEPTION OF THE HOLY CROWN of the Lord: hymn: Let us celebrate the sacred With thorns fire is crowned: Crown's solemnities; By it guilt is consumed. And let us recall to mind The thorn is not harmed but hallowed Its proclamations: When thus it is touched. So that we may prove fulfilled 4 The ark, the table, and the altar: The prophecies of the Law. A golden garland surrounds them. 2 Among thorns is made manifest And sculpture encircles the bronze sea The ram clinging by the horns. Of the priests. In which Christ is figured: Which now clearly mark To be crowned with thorns. The thorny diadem of Christ. God lives: he is offered up 5 The Bridegroom adorned with a garland: A man for men. Isaiah makes mention of it. 3 Sinai is aflame with the bush: To behold the crowned one: Yet it is not consumed. The inviting king sang. Hoc

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HYMNORVM Hoc Sibylla coornatum Vna patri, filiôque: Serto, vates concinit. Inclyto paraclyto. Gloria & bonor deo: Cui laus est & potestas: Vsquequo altissimo. Per æterna secula. Amen. 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 summæ 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, <Gen. 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 mundi mortem passuram. ipsa diuinitate per Isaac representata, permanente impassibili, & in perpessione dolorum & mortis nihil habente consortij cum carne. vt præclare ostedit Damascenus: circa finem tertij libri, de fide orthodoxa. 3 In tertio versu. Sina rub[us] inflammatur. Cum minasset Moyses gregem <Exod. 3> 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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HYMN This, together with the Father and the Son, the Sibyl composed; With a crown, the prophet sings. Glory and honor be to God; To the illustrious Paraclete. To whom praise and power belong; For ever and ever. Amen. In trochaic verse, alternating with Alcmanic and Euripidean lines, the present hymn is composed, just as also the one on Saint Nicholas explained above. “Sing, tongue, the praise of Nicholas, the bishop.” Yet in it greater care is observed for the concord of the alternating verses than the full law and rule of the aforesaid meter. except for the final verse, which at the end of every hymn of similar kind usually takes the last place, so that according to ecclesiastical custom the hymn may end in the glorification of the Most Holy Trinity. In it are related the praises of the sacred crown of thorns, with which our Lord 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 thorns. When Abraham had been forbidden by the angel to sacrifice his son, as he had intended, <Gen. 22> he lifted up his eyes and saw behind him a ram with its horns caught in a thicket; taking it, he offered it as a burnt offering in place of his son. That ram, however, surrounded by thorns, signified Christ, who was to be afflicted by the Jews with a crown of thorns. Likewise, the ram sacrificed, while Isaac himself was spared unharmed, signified the humanity of Christ, which for the redemption of the world was to undergo death, while the divinity itself, represented by Isaac, remained impassible and in the suffering of pain 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. Sinai is inflamed with a bush. When Moses had driven his flock <Exod. 3> into the far reaches of the desert and had come to Mount Sinai, he saw a bush burning and blazing, yet it was by no means consumed, and thus fire encircled the thorns of the bush there, but they were not destroyed. Now this figure signified CHRIST, who is fire consuming every fault (for our God, as Moses says, is a consuming fire) <Deut. 4> and is 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. 25> 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 gratiæ pelagus: inquo pec- cata nostra abst ergutur & diluuntur. Apud dominum e- nim misericordia: & copiosa apud eum redemptio. < Psal. 130 Esd. 16> 5 < Can. 3> In quinto versu. Sponsum serto coronatum. Apud Esaia 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 ip- sius sacrae coronæ spinæ sacramentum. Præterea Sa- lomon in cantico canticoru ait ad animas fideles sponsæ pedissequas. Egredimini filiæ Syo & videre rege Salomo ne in diademate: quo coronauit illum mater sua i die despo- sationis

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EXO. 299 in the thorn-bush, the bushes of thorns, surrounded by fire, were not harmed by its burning, so too by contact with the most sacred head of Christ the crown of thorns was not harmed or made contemptible, but consecrated as an ornament and diadem of the eternal king. 4 < Exod. 25> In the fourth verse. The ark, the table, and the altar. In Exodus the ark was ordered by the Lord to be made of shittim wood, and a golden crown to be fashioned around it. Likewise in the making of the table and the altar: the Lord commanded a golden crown to be placed around them. This too was afterward completed by the divine craftsman himself, called to undertake that work. < Exo. 37 3. Reg. 7.> Moreover, in the third book of Kings it is said that Solomon made the molten sea, ten cubits from brim to brim, round all about, and a carving went around it beneath the brim: the sea encircling ten cubits. These four material works, surrounded by crowns or carvings, signified Christ’s head to be encompassed all around by thorns, and to be girded about with a crown of thorns; because he himself is the mystical ark of the New Testament, containing within himself the secret of divine majesty, or the delight of the soul’s flesh. He is also that table of proposition, on which is placed the bread of life, and his most sacred body continually before the Lord. Of < Psal. 22> 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, because through him they are accepted by God. Finally, he is the bronze sea of the priests, in which they are washed from defilements, because he is a plentiful fountain of mercy, indeed an immense sea of grace, in which our sins are wiped away and washed out. For with the Lord is mercy, and abundant redemption with him. < Psal. 130 Esd. 16> 5 < Can. 3> In the fifth verse. The bridegroom crowned with a garland. Concerning Christ, anointed with the Spirit of the Lord, Isaiah is said to have spoken: “The Lord has clothed me with the garment of salvation and wrapped me in the robe of righteousness, like a bridegroom adorned with a crown, and like a bride decked with her jewels.” Where he names himself a bridegroom adorned with the beauty of a crown, prefiguring the mystery of the sacred crown of thorns. Furthermore, Solomon in the Song of Songs says to the faithful souls, the attendants of the bride: “Go forth, daughters of Zion, and behold King Solomon in the diadem with which his mother crowned him on the day of his betrothal

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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 magna nimis. 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 spinaea in nominatiuo, vt sensus sit, tuum sertum spineum in terrissuo 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 spinaea dicitur mystica: quia significabat regnum & dominatu Christi in Iudæos & omnes fideles, quanuis id non intelligentes milites: per ludibriu[m] ipsum appellarint regem Iudæorum. Coronæ autem spinaæ patrocinium susceptu[m] est ab iis: ad quos delatum est hoc sacrum pignus, cuius præsidio & munimine tuti redduntur ab hostium insulibus: & protectione firmantur. Demùm vox melica dicitur vox harmonica, nam melos vnde id deducitur adiectiuu[m]: concentum & melodiam signat. 4 In quarto versu. Nostra conseruat regio Inclyta Gallorum regio & præsertim florentissima vrbis Parisiensis: hunc sacræ coronæ spinaæ thesaurum conseruat in regio illius palacio reconditum. Instante autem iudicio extremo, Christus hoc resumet depositum, humanæque custodiæ commissum: quoniam sicut cum cruce, clauis, flagellis & aliis suæ passionis insignib[us] apparebit in iudicio, ita & cum spinaea 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 spinec, 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 the rationale, since he will crown those very ones as victors in heaven. Finally, there is the reward of them: for there is their abundant recompense in the kingdom of heaven, just as he said to Abraham: <Gen. 15> I am your protector; and your reward is very great. But a more fitting reading of this hymn would be: if, with the conjunction doubled, it were read thus, lot, & crown, & reward, because that conjunction is not usually placed between the first and second elements joined together: unless it is also placed between the second and third: if present. 2 In the second verse. May the golden crown crown yours. Let the adjective be understood as placed in the ablative case; and the crown of thorns in the nominative, so that the sense is: your thorny garland, placed on your earthly head: may he crown us with the golden diadem in heaven. For Christ here took upon himself the crown of thorns for us, so that with the adornment of a golden crown he might deck us in the heavenly kingdom. And in the third verse, the Lord’s crown of thorns is called mystical, because it signified the kingdom and dominion of Christ over the Jews and all the faithful, although the soldiers, not understanding this, in mockery themselves called him King of the Jews. The patronage of the crown of thorns, however, has been undertaken by those to whom this sacred pledge has been entrusted, by whose protection and safeguard they are made secure from the assaults of enemies, and are strengthened by protection. Finally, the melodic voice is called a harmonious voice, for melos, from which it is derived, is an adjective: it signifies concord and melody. 4 In the fourth verse. Our illustrious kingdom preserves the kingdom of the French, and especially the most flourishing city of Paris: it preserves this treasure of the sacred crown of thorns, kept in the royal palace of that city. But when the last judgment is at hand, Christ will take back this deposit, entrusted to human custody: for just as he will appear in judgment with the cross, nails, whips, and other emblems of his passion, so also with the crown of thorns to be brought by angelic ministry. Therefore, so that the crown itself may be displayed before the eyes of all: it will be reclaimed by Christ, and from the place where it has been laid up it will be taken. In the fifth verse, indeed, Christ in this world’s contest is said to crown us with such a diadem, namely the crown of thorns, because he adorns and ennobles us by that benefit, so that we may keep deposited among us so precious a treasure, consecrated by the touch of his most sacred head, and precious

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302 HYMNORVM precioso suo sanguine sanctificatum, quo tam amplo raróque donario multisque negato populis: quodammodo coronari, ac insigniri videmur. DE EADEM SVSCEPTIONE CORONÆ 1 Eternæ rex altissime Reddens coronas perditas: Da coronæ sanctissimæ Laudes proferre debitas. 2 Corona Christi capitis: Membra coronat hodie. Honoribus exhibitis: Concrepet uox letitiæ. 3 Sertum signat victoriam: Qua Christus mortem expulit. Spine, nostram miseriam: Qua caput nostru[m] sustulit. 4 Vitæ coronam reperit Corona mortis auxiæ. Quo mors soluta deperit: Datur triumphus gratiæ. 5 Tu fructus trium seminum. Iesu corona virginum. Corona continentium: Coniugatorum præmium. 6 Qui tanto diademate Nos coronat in stadio: Cum utriusque p[er]nucmate Sit laus patri cum filio. Amen. Præsens hymnus, & in carminis ipsius modulatione & materiæ pertractatio[n]e: præcedeti hymno persimilis est, habet enim formam & speciem carminis iambici: quanvis eius exactam legem non obseruet, sed potius consonatiæ carminum eiusdem versus in exitu syllabarum conformitatem. Pertractat etiam coronæ spineæ domini laudes ac præconia: quid mysticæ illa signeta daperiens, & quatum nobis beneficium cõtulerit æternæ scilicet coronæ in cælis consecutionem. I ANNOTATIONES. In primo versu. Reddens coronas perditas. Per lapsum primorum parentum, perditæ sunt quamplurimæ coronæ: quas assecuti fuissent homines si perstitisset Adam in suam innocentia[m], quoniam ad eas peruenissent finito huius vitæ curriculo: quas tamé per præuaricationem protoplastorum & inde sequentem propriam

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302 HYMNS sanctified with his precious blood, by which we seem in some manner to be crowned and distinguished with so great and rare a gift, and denied to many peoples. ON THE SAME ASSUMPTION OF THE CROWN 1 Most high eternal King, Restoring crowns lost: Grant the holiest crown To offer due praises. 2 The crown of Christ’s head: Today crowns the members. Honors being rendered: Let the voice of joy resound. 3 The wreath signifies victory: By which Christ drove death away. The thorn, our misery: By which he lifted up our head. 4 He found the crown of life Through the crown of death in aid. By which death, unbound, perishes: The triumph of grace is given. 5 You are the fruit of three seeds. Jesus, crown of virgins. Crown of those who keep continence: Reward of the married. 6 Who crowns us with so great a diadem In the contest: With the ends of both, May there be praise to the Father with the Son. Amen. The present hymn, both in the modulation of the song itself and in the treatment of the matter, is very similar to the preceding hymn; for it has the form and appearance of an iambic poem, although it does not observe its exact rule, but rather the consonance of poems of the same verse in the ending of syllables. It also treats the praises and commendations of the Lord’s crown of thorns: what mystical sign it reveals, and what great benefit it has conferred on us, namely the attainment of the eternal crown in heaven. I. NOTES. On the first verse. “Restoring lost crowns.” By the fall of our first parents, very many crowns were lost: which men would have attained if Adam had remained in his innocence, since they would have reached them at the end of the course of this life; but through the transgression of the first-formed parents and the following own

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EXO. 303 propriam ipsorum culpam perdiderunt. Eas autem coronas Christus nobis reddidit: quoniam per passionem suâ & mortem reclusit nobis Ianuâ paradisi, aditumque præstitit ad percipiendam æternę glorię coronam prius amissam. 2 In secundo versu. Corona Christi capitis. Id per appositionem intelligendum est: non sciunctione, vt hic habetur sensus, quòd corona spinea Christi qui est caput nostrum, hodie coronat membra, siue nosipsos, qui su mus inuicé membra in corpore mystico, vt hoc modo caput ad membra aptam habeat concinnitatem: quæ non ita eluceret nec esset conspicua, si caput Christi intelligemus hoc in loco corporaliter: quòd spinis fuit confixum. Sanè Christus est caput nostrum: quoniam ipsum dedit deus caput super omnem ecclesiam, & ipse est caput corporis ecclesiæ, vt ait Paulus. Corona aute[m] domini spinea: dicitur hodie membra coronare: quoniam eius præsentia & solennitas: magno nos afficit honore, & nouo beneficio adornat, quemadmodum in fine præcedentis hymni dictu[m] est secundum eandem sententiam: quòd tanto diademate coronæ scilicet spinæ, Christus nos coronat in stadio. 3 In tertio versu. Sertum signat victoriam. Explicatur hoc loco mystica significatio coronæ spineæ domini, secundum qua[m], corona designat victoriam: qua de morte Christus triumphauit, quòd victores, apud antiquos: corona solebant adornari in signum victoriæ. Idcirco sancti in regno cælorum mundo triumphato gloriosi: visi sunt gestare coronas in capitibus eorum. Spinæ verò quibus coronatus est Christus designant humanæ conditionis miseriâ, quam Christus qui caput est nostrum pertulit in præsentis vitæ incolatu, quoniam inter cætera miseriæ nostræ incommoda hoc ipsi Adæ à domino est infictum: quòd cum operaretur terrâ, produceret illi spinas & tribulos. Itaque in argumentum nostræ miseriæ à Christo toleratæ: caput eius spinis est confixum. 4 In quarto versu. Vitæ coronam reperit. Mortis anxie corona, fuit ipsa corona spinea: quam tépore mortis & passionis suæ amarissime Christus pertulit, immò quæ cum cæteris illi infictis tormentis mortem demùm intulit. Illa autem attulit nobis coronam vitæ: quoniam promeruit nobis & cōtulit vitæ perpetuæ in cælis hæreditatem ac consortium. Ipsa nanque

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EXO. 303 they lost through their own fault. But Christ has restored those crowns to us: for by His passion and death He reopened for us the gate of paradise, and granted access to receive again the crown of eternal glory, once lost. 2 In the second verse. Christ’s crown of thorns. This is to be understood by apposition, not by separation, so that this is the sense: the crown of thorns of Christ, who is our head, today crowns the members, that is, ourselves, who are members of one another in the mystical body, so that in this way the head may have fitting harmony with the members; which would not shine forth so well nor be so evident if we understand Christ’s head in this place in a bodily sense, namely that it was pierced with thorns. Truly Christ is our head: because God gave Him as head over the whole Church, and He Himself is the head of the body of the Church, as Paul says. The crown of the Lord’s thorns is said today to crown the members: because His presence and solemnity greatly honor us, and adorn us with a new benefit, just as at the end of the preceding hymn it was said according to the same sense: that with so great a diadem of the crown, namely of thorns, Christ crowns us in the arena. 3 In the third verse. A garland signifies victory. Here the mystical meaning of the Lord’s crown of thorns is explained, according to which the crown signifies victory: by which Christ triumphed over death, because victors among the ancients used to be adorned with a crown as a sign of victory. Therefore the saints in the kingdom of heaven, after the world has been triumphed over, were seen wearing crowns on their heads. But the thorns with which Christ was crowned signify the misery of human condition, which Christ, who is our head, endured in the present life’s sojourn, because among the other hardships of our misery this was imposed on Adam by the Lord: that when he worked the ground, it would bring forth thorns and thistles for him. And so, as a token of the misery endured by Christ on our behalf, His head was pierced with thorns. 4 In the fourth verse. He finds the crown of life. The anxious crown of death was that very crown of thorns, which Christ endured most bitterly at the time of His death and passion, indeed which, together with the other torments inflicted upon Him, finally brought about death. But that crown brought us the crown of life, because it earned for us and conferred upon us the inheritance and fellowship of everlasting life in heaven. For that very

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EXPO. 341 summum fine tenet sine 3 Quæ uirgo peperit, uirgoq[ue] permanet Lactauit propriis uberibus deum: Portantemque gerebat Vlnis prona trementibus. 4 Fælix multiplici laude puerpera: Regis porta sui clausa perenniter. Mundi stella fluentis: Floris uirgula regia. 5 Te nunc suppliciter sancta theotocos Regis perpetui sponsaq[ue] poscimus: Vt nos semper, ubique Miti munere protegas. 6 Sanctis obtineas uirgo precatibus Pacis præsidium dulce diutinæ: Nobis atque beati Regni dona perennia. 7 Præsta summe pater, patris & unice: Amborumq[ue] simul spiritus annue. Qui regnas deus unus: Omni tempore seculi. Amen. Præsens hymnus, tricolos est atque triformis: quod in vno quoque versu tria carminum genera co[m]plectatur. est & tetra stophos: quoniam post quatuor carmina ad pri mum genus completo iam versu reuertitur. Costat enim quisque versuum ex duobus primis carminibus asclepiadæis, tertio autem pherecratio (quod dactylicu[m] est trime- trum: constans ex primo pede spondeo, secundo dactylo, & tertio spondeo vel trochæo) quarto verò carmine gliconico. N[on] tamen vbique seruatur recta huius carminis lex. N[on] in primi versus secundo carmine, loco primi cho ri[n]abi ponitur ionicus maior: costans ex duabus primis syl labis longis & reliquis duabus, breuib[us] cu[m] secu[n]da syllaba dictionis ecclesia: sit lo[n]ga: eo quòd apud Græcos per scribitur, quæ apud, Latinos semper in e longum conuer- titur.

Transcription: Translated (English)

EXPO. 341 summum fine tenet sine 3 She who bore as a virgin remains a virgin too, She nourished God with her own breasts: And she carried him who was being borne In trembling arms, bowed low. 4 Blessed is the mother in childbirth, with manifold praise: The gate of her king remains forever closed. The star of the flowing world: The royal branch of a flower. 5 Thee now, holy Theotokos, we humbly ask, Bride of the eternal King: That thou mayest always, everywhere Protect us with thy gentle gift. 6 By holy prayers mayest thou obtain, O virgin, The sweet protection of enduring peace: For us also and the gifts of the blessed Kingdom everlasting. 7 Grant it, most high Father, and only-begotten of the Father: And at the same time may the Spirit of both be gracious. Who reignest, one God: For all the time of the age. Amen. This hymn is tricolic and threefold: because in each verse it includes three kinds of meters. It is also tetrostrophic: since after four lines it returns to the first kind, the verse now completed. For each line consists of the first two meters asclepiadean, but the third is pherecratic (which is a dactylic trimeter: made up of a first foot spondee, a second dactyl, and a third spondee or trochee), and the fourth meter glyconic. Yet the rule of this meter is not observed everywhere. In the second meter of the first verse, in place of the first choriamb, a greater ionic is set: made up of the first two syllables long and the remaining two short, with the second syllable of the word ecclesia being long: because in Greek it is written so, which among the Latins is always changed into a long e.

Transcription: ATR-1

EXO. 343 mentemque vniuersa secundum diuinitatls maiestate. At quoniam ipsa, deitatis filij sui haud dubiè erat conscia: cu[m] humilitate, veneratione, & tremore illum in annis infantilibus, & correctabat & brachiis gestabat, non immemor se illum gestare: qui totum hunc mûdum immensa virtute gubernat, idcirco prona siue inclinata & humilis, eum hic gestasse dicitur vlnis tremétibus: ob veneratione, dignitate, & reverentiâ eius qui portabatur. 4 In quarto versu. Floris virgula regia. Alludit illa sentetia ad illud Esaiæ oraculum: sæpius ante adductum. Egredietur virga de radice Iesse: & flos de radice eius ascendet. Vbi nomine vir < Esa. 11> gæ, sacratissima virgo: & nomine floris, dominus noster Iesus Christus accipie[n]dus est. Itaque hic virgula regia dicitur semper sancta virgo: quia ex regali progenie exorta refulget, & de stirpe David nata. Virgula inquâ floris= quoniâ ex ea flos ille suauissimus prodiit, cuius odore bono totus mundus: ad vitam reuocatus est. 5 In quinto versu. Tenu[n]c suppliciter sancta theotocos. Id nomen grecum: idem significat latinè quod deu[m] pariens, vel dei genitrix, siue deipara. Quod quidè epithetum: illi merito & verè ab ecclesia catholica attributu[m] est, primu[m] in tertio co[n] cilio vniuersali, atque inter quatuor primas sacrosanctas patrum co[n]ciones tertio loco celebrato apud Ephesiu[m], sub Celestino primo, summo pontifice, & Theodosio iuniore Romanoru[m] impetratore: in concessu ac coetu ducetorum patrum, circa annum domini quadringentesimum vicestimum quartum. In quo damnata est impij Nestorij vesania atque blasphemia: astruentis sacrosanctam virginem Mariam non dei sed hominis tantummodo suisse genitricem, vt aliam personam carnis, aliâ[m] faceret deitatis: Christumque verum deum esse negaret. Ad cuius explodenda[m] hæresim decreuit vnanimi sententia, illa celeberrima synodus: q[ui] beata virgo, deinceps theotocos, id est dei mater appellaretur. Idè quoque deinde corroboratum est & secunda assertione denuo approbatum temporibus Vigilij summi pontificis: contra repullulantem ipsius Nestorianæ hæreseos per improbos affectatores impietatem, circa annum domini quingentesimum & cinquagesimu[m]. Nempe ea tempestate, Constantinopoli quinta synodus habita est contra Theodorum & eius astipulatores: qui v ij affirma-

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EXO. 343 and with the whole mind according to the majesty of his divinity. But since she herself was certainly aware of the divinity of her Son, with humility, reverence, and trembling she nursed him in his infant years and carried him in her arms, never forgetting that she was bearing him who governs this whole world by his immense power; therefore, because of the reverence, dignity, and honor of the one who was carried, she is said here to have borne him, bent low or humbled, in trembling arms. 4 In the fourth verse. “The royal twig of the flower.” That statement alludes to the oracle of Isaiah, often cited before: “There shall come forth a rod from the root of Jesse, and a flower shall rise from his root.” Where by the name of the rod the most sacred Virgin must be understood, and by the name of the flower, our Lord Jesus Christ. Thus the holy Virgin is here called the royal twig, because she shines forth as sprung from royal lineage and born of the stock of David. The twig in which the flower is, because from her that most sweet flower came forth, by whose good fragrance the whole world has been brought back to life. 5 In the fifth verse. “Then humbly the holy Theotokos.” This is a Greek name, and it means in Latin the one who gives birth to God, or God-bearer, or Deipara. This epithet was deservedly and truly attributed to her by the Catholic Church, first in the third ecumenical council, and among the first four most holy councils of the Fathers, celebrated in third place at Ephesus, under Celestine I, supreme pontiff, and Theodosius the Younger, emperor of the Romans, in the gathering and assembly of two hundred Fathers, around the year of the Lord 424. In it the impious madness and blasphemy of Nestorius was condemned, for asserting that the most sacred Virgin Mary was mother not of God but only of a man, making one person of the flesh and another of the divinity, and denying Christ to be true God. To refute this heresy, that most celebrated synod decreed by unanimous judgment that the blessed Virgin should henceforth be called Theotokos, that is, Mother of God. This too was later confirmed and approved again by a second assertion in the time of Pope Vigilius, against the resurgence of the same Nestorian heresy through the wicked zeal of impious men, around the year of the Lord 550. Indeed, at that time a fifth synod was held at Constantinople against Theodorus and his supporters, who were sayi-

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HYMNORVM affirmabant beatam virginem, solum hominem non etia[m] deum & hominem peperisse. Qua quidem in synodo rursum constitutum est authore Platina: vt beata virgo, theotocos diceretur, quia deum suo partu nobis ædidisset. Cæterum quanuis ea dictio theotocos quatuor habeat suas syllabas breues: quòd in trib[us] postremis syllabis peroparum apud Græcos scribatur, necessitate tamen carminis adactus author: hic secundam eius syllabam producit. IN EODEM FESTO ASSUMPTIO- nis: alius hymnus. Quàm glorifica luce coruscas: stirpis Dauidicæ regia proles. Sublimis residens uirgo Maria: Supra cæligenas ætheris omnes. 2 Tu cum uirgineo mater honore: Angelorum domino pectoris aulam Sacris uisceribus casta parasti. Natus hic deus est corpore Christus 3 Quem cunctus uenerans orbis adorat: Cui nunc rite genu flectitur omne. A quo nunc petimus te ueniente Abietis tenebris gaudia lucis. 4 Hoc largire pater luminis omnis. Natum per proprium flamine sacro. Qui tecum nitida uiuit in æthra: Regnans ac moderans secula cuncta. Amen. Præsens hymnus vnico genere carminis componitur: quod est dactylicum: tetrametrum, hypercatalecticum. Dactylicum quidem: à pede dominatu in eo tenente. Tetrametrum, à numero pedum. quoniam singula carmina quatuor continent pedes. Et hypercatalecticu[m]: quoniam in medio vna syllaba superecrescit. Constat enim id carmen ex pētimetri dactylica heroica, id est duobus pedibus & medio, carminis heroici, habens primo loco semper spondeum, secundo verò dactylum: & deinde syllabâ longam adiectam, quæ debet ob sonoritate carminis clau- dere

Transcription: Translated (English)

HYMNOVRM they affirmed that the blessed Virgin had borne not only a man, but also God and man. In that synod it was again established, on the authority of Platina, that the blessed Virgin should be called theotocos , because she had brought forth God by her birth. Moreover, although that word theotocos has four short syllables, because it is written with great irregularity among the Greeks in the last three syllables, nevertheless the author, driven by the necessity of the verse, makes its second syllable long. IN THE SAME FEAST OF THE ASSUMPTION: another hymn. How gloriously you shine forth with light: royal offspring of the stock of David. Exalted Virgin Mary, seated on high: above all the heavenly beings of the ether. 2 You, mother, with virgin honor: for the Lord of Angels you have made ready the chamber of your heart with sacred womb, chaste. Christ, this child, is God in the body. 3 Whom the whole world revering worships: before whom every knee is now rightly bowed. We now ask of you, as you come out of the darkness of the fir tree, the joys of light. 4 Grant this, Father of all light. Your Son through the sacred breath. Who lives with you in bright ether: reigning and governing all ages. Amen. This hymn is composed in a single kind of meter: namely dactylic, tetrameter, hypercatalectic. Dactylic, indeed, because the foot predominates in it. Tetrameter, because of the number of feet, since each line contains four feet. And hypercatalectic, because in the middle one syllable is added beyond the meter. For that verse consists of a dactylic heroic pentameter, that is, of two feet and a half of the heroic verse, always having in the first place a spondee, but in the second a dactyl; and then an added long syllable, which, for the sound of the verse, ought to close it

Transcription: ATR-1

EXPO. 345 dere dictionem: & vltima esse syllaba alicuius dictionis. Tertio autem loco hoc carmen semper habet dactylum: quarto verò spondeum vel trochæum. Laudatur in hoc hymno sacratissima virgo, quòd regia stirpe ædita, claro virtutum & gratiarum splédore sit mirificè adornata, nô solum cum in terris facta est dei mater: sed & nunc in cælis, vbi super omnes sanctorum ordines gloriosa residet. Porrò sacræ assumptionis ipsius gloriam diffusius exproptimus in opusculo de huius solennitatis celebritate ædito. idcirco ab illa latius explicanda nunc supersedendum duximus: & ad annotationes pro more transeundum. IANNOTATIONS. In primo versu. Stirpis Dauidicæ regia proles. Quoniam id nomen Dauid, d terminalem habet & postremâ literam non t, in adiectiuo Dauidicus inde formato manere debet litera d in tertia syllaba, quare Dauidicus scribendum & proferendum est: non Dauiticus. Rursum Latini id nomen (quod apud Hæbræos inflexionem per casus refugit) declinant plærûque more nominis tertię declinationis, & probati authores in obliquis illius nominis sic infexi vt Dauidis, Dauida: me diam illam syllabam producunt vt Mantuanus in prima Parthenicæ. Sic Dauida pater tulit: Ezechiâsque Manassem. Sic Erosmus Arâ genuit: Salmona Naason. Quare deriaturum ab eo adiectiuum Dauidicus: secundâ illâ syllabam debet habere longam, quod studiosè seruant exactiores & tersiores latinæ linguæ authores. Vt mâtuanus in eode opere. Cû coetu comitata graui Dauidica virgo: In patriâ reduxi flexit vestigia gressu. Quod etia si sedulo obseruasset hic hymnographus secundu[m] carmen primi versus reddidisset nitidius & aptius. 2 In secundo versu. Angelorum domino. Non seruatur hoc in versu recta huius carminis lex. Nam in prima sede loco spondei ponitur amphimacrus, pes trisyllabus: vna[m] breue[m] syllabam duabus longis interiectam habens, qui in huiusmodi carmine dactylico nunqua[m] pro spódeo poni solet. At verò si hoc modo legeretur illud carmen. Cæloru[m] domino pectoris aula[m]. Et aptum esset carmem & grata prolatio ob debi tum syllabarum numerum, pedumque situm: necnon & sententiæ integritas atque decetia seruaretur. Cosimiliter in vltimo eiusde[m] secundi versus carmine: contra dactylici v ijj metri

Transcription: Translated (English)

EXPO. 345 that the final syllable of a word is meant. Thirdly, however, this verse always has a dactyl; the fourth, indeed, a spondee or a trochee. In this hymn the most holy virgin is praised, because, born from a royal lineage, she is wonderfully adorned with the bright splendor of virtues and graces, not only when she was made the mother of God on earth, but also now in heaven, where she sits glorious above all the orders of the saints. Moreover, we have set forth more fully the glory of her sacred assumption in the booklet issued concerning the celebration of this solemnity. For that reason we have judged that it should now be left aside, and that we should proceed, as usual, to the annotations. IANNOTATIONS. In the first verse. The royal offspring of the line of David. Since the name David has a terminal d, and not t as the final letter, in the adjective Davidicus, formed from it, the letter d must remain in the third syllable; therefore it should be written and pronounced Davidicus, not Dauiticus. Again, the Latins decline that name (which among the Hebrews refuses inflection by cases) for the most part in the manner of a third-declension noun, and approved authors in the oblique forms of that name so inflected, as Dauidis, Dauida: they make that middle syllable long, as Mantuanus does in the first Parthenica. Thus: “Dauida pater tulit: Ezechiâsque Manassem.” Thus: “Erosmus Arâ genuit: Salmona Naason.” Therefore, the adjective derived from it, Davidicus, ought to have that second syllable long, which the more exact and polished authors of the Latin language carefully observe. As Mantuanus in the same work: “Cû coetu comitata graui Dauidica virgo: In patriâ reduxi flexit vestigia gressu.” Which, had this hymn writer also diligently observed it, he would have given the second verse of the first song more neatly and fittingly. 2 In the second verse. Angelorum domino. The correct law of this song is not observed in this verse. For in the first place, where a spondee should stand, an amphimacer is placed, a trisyllabic foot, having one short syllable between two long ones, which in this kind of dactylic song is never customarily put in place of a spondee. But if that song were read in this way: “Cælorum domino pectoris aula[m].” Then both the verse and the pleasing utterance, because of the proper number of syllables and placement of feet, would be fitting; and the integrity and decorum of the sense would also be preserved. Likewise in the final line of the same second verse: against the dactylic v ijj metre

Transcription: ATR-1

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. Relatiuum te, sacrosancta 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 & gloriosè 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. Flamæ 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 quæ fratres liberan Et qui nascetur Stephanæ: Paganismi cæcite. (tur Rex erit et apostolus. Hungarorum gæs lætatur 5 Pater credes admirat[ur], Ortu prolis et magistri. Pauens mater re[m] rimatur. Rore

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Hymns the law and rule of meter: a trochee is placed in the first foot instead of a spondee. But this fault could easily be met, if the poem were recast by changing the order of the first two words in this way: “From here God was born in the body: Christ.” 3. In the third verse, “from whom we ask you when you come.” The relative pronoun “you” shows the most holy Virgin, to whom alone in the first three verses the discourse is directed. But in this prayer we ask that she herself come to our aid: especially in the agony and distress of death, when, deprived of all human help, we shall greatly need the protection of God and of the glorious Virgin Mary and the angelic guardian, lest the evil one snatch away our soul like a lion. 4. In the fourth verse, “Grant this, Father of all light.” By the name of light are rightly understood here the spiritual gifts flowing from God into rational creatures, as James says: “Every best gift and every perfect gift is from above, coming down from the Father of lights.” But “flamæ” here is neuter in gender, meaning 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 of the Romans, a meaning that in no way fits this passage. Finally, “æthra” must here be pronounced as a disyllable, as the very sense of the hymn clearly 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. Audent cæli no- 3 Pannonia rejoices: G ua luce: an angelic voice while it sounds. The voice of thunder, when it The old duke with Gesa: clashes. has received God’s promises. With a new king, a new leader 4 Says the one sent from heaven. the trumpet of Gideon bellows. Stephen the first martyr: 2 Through whom the brothers are freed And he who will be born of Stephen: from pagan blindness. (ing He will be king and apostle. The spear of the Hungarians rejoices 5 The father, believing, marvels, at the birth of his son and teacher. the timid mother beholds the event. Rore

Transcription: ATR-1

EXPO. 347 Roresimul perlustratur 9 Hic est miles, rex, & Orthodoxæ fidei. rector. 6 Crescunt dona, crescunt Qui dum rexit & regnauit laudes: Hostis tandem de tortura Cor cõgaude, vox nō cesset Gentem suam liberauit. Cum non sistat operari 10 Hierarchiæ iam con- Summus rerum artifex. gaudent: 7 Puer natus vegetatur: Cum rex regni prædicatur. Et in regem coronatur Reparandam ad ruinam: Regnum rite gubernatur: Saxa quadrauit verbere. Fides Christi dilatatur. 11 Almo patri sit gloria 8 Sydus claret matutinu[m] Natóque sit victoria: Ante solem fert vexillum. Amborum cum spiramine Per quod, solis fulsit lumen In sempiterna secula. In Hungaroru[m] mentibus. Amen. Præsens hymnus in solo syllabarum numero conuenit cu[m] carmine iâbico dimetro, habes in vnoquoque carmine instar illius, octo syllabas. Quòd si pauciores inueniantur forsan ob librum mendosum, adiiciendæ sunt. sin verò plu res quàm octo, resecandæ, vt saltem debitus syllabarum numerus hic seruetur cum hoc metro communis. Nam pedes nullo modo habet hic hymnus illi generi carminis congruentes, sed sine discrimine nunc trochæu[m] nunc pyr- richium in quauis sede, nunc verò spondeum in secunda liberius admittit. Commemorantur in eo præconia sancti Stephani regis Hungariæ: cuius vita (vt clarior ha- beatur totius hymni intelligentia) quoniam vulgata non est neque apud omnes cognita, hoc loco paucis est per- stringenda. Post Attilam qui primus fuit author ingressus Hunnorum in Hungarium, quartus illorum immani- um populorum (quos ob feritatem & seuitiam appellarunt ea tempestate flagellum Christianorum) princeps: fuit Geysa, author secundæ ingressionis Hunnorum in Pannonia[m]: quàm à se deinde vocarunt Hungariâ. Is & si more illi barbaræ gentis, in suos efferus esset & crudelis viii in

Transcription: Translated (English)

EXPO. 347 Again it is surveyed. 9 Here is the soldier, king, and ruler of the Orthodox faith. 6 Gifts increase, praises increase: While he ruled and reigned Heart, rejoice together; let the voice not cease. At length from torment He freed his people, while the supreme artificer of all things does not cease to work. 7 The child born is made strong: The hierarchs rejoice; And is crowned king, when the king of the kingdom is proclaimed. The kingdom is rightly governed; Faith in Christ is spread abroad. 8 The morning star shines bright Before the sun it bears the banner. Through it the light of the sun shone In the minds of the Hungarians. 9 This is the knight, king, and ruler of the Orthodox faith. 10 While he ruled and reigned He delivered his people from torture; The hierarchies now rejoice: To repair what had fallen into ruin: He struck the stones with a blow. 11 Let glory be to the gracious father And victory to the Son born of him: With the breath of both Unto everlasting ages. Amen. This hymn agrees in the number of syllables alone with iambic dimeter verse; in each line you have, as in that kind of verse, eight syllables. If fewer are found, perhaps because the book is corrupt, they should be added; but if there are more than eight, they should be cut off, so that at least the proper number of syllables is preserved here in common with this meter. For this hymn in no way has feet fitting that kind of verse, but indiscriminately admits now a trochee, now a pyrrhic in any place, and now even more freely a spondee in the second. In it are commemorated the praises of Saint Stephen, king of Hungary; whose life, in order that the understanding of the whole hymn may be clearer, since it is not commonly published nor known to all, must here be briefly outlined. After Attila, who was the first author of the entry of the Huns into Hungary, the fourth prince of those monstrous peoples (whom on account of their savagery and cruelty they then called the scourge of Christians) was Geysa, author of the second entry of the Huns into Pannonia, which they later called Hungary. He, though according to the custom of that barbarous people he was savage and cruel toward his own, in

Transcription: ATR-1

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 & beniuolentiam 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 diuoni 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 omné 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 qvàm 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

Transcription: Translated (English)

HYMNS he was mild and kind toward foreigners as well as Christians, although he was still alien to the true faith and a pagan. Hence he showed hospitality and goodwill to all Christians who wished to enter his kingdom; he gave clerics and monks permission to approach his presence. To those differing with him about the Christian faith he gladly lent an ear, and at last he himself believed in Christ together with his household. And, washed in the sacred fountain of baptism, he resolved within himself to bring all those subject to his rule to the confession of the orthodox faith as well. And while he silently turned this matter over in his anxious mind, he saw in a dream a handsome young man standing by him, who was in fact his guardian angel, and who, declaring that he had been sent by God, ordered him to lay aside all the care that troubled his mind, because what he was planning through him was not altogether to be fulfilled, since his hands had been stained with human blood shed in war; but it would be through a son who would be born to him by divine gift. Then there was granted to the same Geysa and his wife another revelation from blessed Stephen the proto-martyr, that their son should 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 his cradle. And he became 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 this reason he is the chief patron of that nation, and its special guardian, protector, and only defender. Indeed, while he lived, he diligently protected it from hostile enemies, crushing their strength by arms, or fighting for his people no less with prayers to God than with the sword, and obtaining peace for them. His feast day is celebrated each year on the twentieth day of August. Moreover, he passed from this temporal kingdom to the heavenly in the year of the Incarnate Word one thousand and thirty-eight, and was buried in the Basilica of Alba, which he had built in honor of the Mother of God, where he shines with many miracles. ANNOTATIONS. In the first verse. The sound of thunder as it crashes. To crash means for a trumpet to sound for the beginning of battle. Hence clangor means the sound of a trumpet. Virgil: The sound of arms and the clangor of trumpets sows the stars. But when

Transcription: ATR-1

EXPO. 349 autem tonitruu[m] perstrepit in nubibus subito fulgore totus aer emicat, ita & in noua huius sancti celebritate (cuius splendor virtutis mirificè rutilat) noua laudum resonare debent præconia vt in noui regis festo, innoventur & 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 profligavit & in trerpidam fugam conuertit. ita & hic sanctus Stephanus tuba suæ vocis alti loca personans, omnem deorum veterum immò dæmoniorum cateruam effugavit 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 mendosi. Nam illud, adiectiuum est participium, cui deest nomen substantiuum, 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 euangelizarent mysteria fidei, dicuntur

Transcription: Translated (English)

EXPO. 349 But a thunderclap resounds in the clouds; suddenly the whole air flashes with a burst of lightning, and so in the new celebration of this saint, whose splendor of virtue shines wonderfully, new proclamations of praise ought to resound, just as in the feast of a new king, joys are renewed. But when the same verse is added in the fourth hymn, “Gideon’s trumpet bellows,” it alludes to the sacred history written in the Book of Judges about Gideon, in what way he himself, with three hundred men, about to fight against Midian, stood around the camp of the enemy and, with the continual sound of trumpets, the breaking of earthen jars, and the brightness of torches, routed the whole army of the enemy and turned it into a terrified flight. So also here Saint Stephen, sounding high the trumpet of his voice, drove away every remnant of the old gods, indeed of the demons, from the shrines of Hungary, and finally consecrated that whole region to God. Moreover, “to bellow” is proper to elephants, who are also called barrhi by authors; and when they give voice, they are said to bellow. Hence barrhitus, the voice of the elephant. 2 In the second verse, “At the rising of the offspring and the teacher.” Here ortu should not be read, as the faulty books have it. For that is an adjective participle, lacking a substantive noun, nor can it be formed with a genitive, just as here the genitives are set from that ablative of governing. But if ortu is read, both the sense and the wording will be fitting: “The offspring indeed and the teacher”—and who is the blessed Stephen now being celebrated? I say, the offspring of the Hungarians, since he is descended and sprung from them. “Teacher” however, because he is their founder and instructor in the faith of Christ. 3 In the third verse, “an aged leader with Gesa.” Although in prose that name Gesa is written and pronounced as three syllables, with the Greek y inserted between the two syllables, in this place and in the poem, with the y omitted, it should be pronounced as two syllables, so that the number of syllables proper to each line is not exceeded. For the structure of the verse itself would not admit a trisyllable. 4 In the fourth verse, “He will be king and apostle.” That name apostolus is Greek, meaning the same as “one sent.” By this name they were distinguished and so called by the Lord, especially those twelve chosen and sent by him for the proclamation of the Gospel to all the earth. In a secondary sense, however, after them, holy men sent by divine providence into different regions so that they might first preach to them the mysteries of the faith, are called

Transcription: ATR-1

Hymnorum dicuntur etiam illorum populorum quibus annunciarunt eloquia dei, apostoli. Sic enim sacratissimus pater Dionysius Areopagita: Galliarum dicitur apostolus, & sanctus Firminus: Ambianensium, ita & beatus iste Stephanus: rectè dicitur Hungarorum apostolus. 5 In sexto versu. Cum non sistat operari. Simplex pro composito hic intelligatur sumptum: scilicet sistat pro desistat quod sæpe vsu venit: vt ponere pro deponere, mittere pro dimittere, & legere pro eligere plerunque accipitur. 8 In octavo versu. Ante solem fert vexillu[m]. Id dictum putetur, quoniam lucifer vt solaris ortus prænuncius: ante solem exoritur: & eam ob rem: ante solis lucem dicitur quasi signum & vexillum ferre. Ita & ipse Stephanus ex ortus est, vt lumen Christi (qui est sol iustitiæ) luceret in cordibus Hungarorum. 10 In decimo versu. Hierarchiæ iam congaudent. Si gaudium est angelis super vno peccatore poenitentiam agente: quantò magis super totius vnius populi à ritu gentilitio ad Christum conuersione? Itaque cælestes hierarchiæ & angelici spiritus hic congratulati fuisse dicuntur: cum beatus Stephanus Hungariæ rex institutus est. Qui ad instaurandum ruinam & lapsum Hungarorum à fide: saxa eorum corda in quadrum disposuit, & virtuti exercem de adaptauit crebra prædicationis inculcatione: quasi mal leo assiduè feriente & excidente à cordibus eorum quod inutile visum est, quemadmodum ædificij ruinam reparaturus: saxa in quadratam redigit figuram assiduo verbere celtis aut scalpri, tollentis quod in eis superfluum est. Id sancto Ludovico: rege Francorum. Aude mater ecclesiæ G Nouæ laudis præconio: Quam Ludouici gloria Solenni replet gaudio. 2 De regno terræ uebitur Ad regni cæli solium: Cuius vita dinoscitur Forma uirtutum omnium. 3 Fide purus, spe patiens. Et charitate feruidus. Omni petenti largiens: Pius,

Transcription: Translated (English)

Hymns are also called of those peoples to whom the apostles announced the sayings of God. For thus the most holy father Dionysius the Areopagite is called the apostle of the Gauls, and Saint Firminus of the Ambiani; so also this blessed Stephen is rightly called the apostle of the Hungarians. 5 On the sixth verse. When he does not cease working. A simple form is here understood in place of a compound: namely, sistat in the sense of desistat, which often occurs in usage: as ponere is commonly taken for deponere, mittere for dimittere, and legere for eligere. 8 On the eighth verse. He bears the standard before the sun. This is thought to be said because Lucifer, as the herald of the sunrise, rises before the sun; and for that reason, before the light of the sun, he is said to bear, as it were, a sign and standard. So too Stephen himself arose, so that the light of Christ (who is the sun of righteousness) might shine in the hearts of the Hungarians. 10 On the tenth verse. The hierarchies now rejoice together. If there is joy among the angels over one sinner doing penance, how much more over the conversion of an entire people from the rite of paganism to Christ? Therefore the heavenly hierarchies and angelic spirits are said here to have rejoiced together when blessed Stephen was appointed king of Hungary. He, in order to restore the ruin and fall of the Hungarians from the faith, set their hard hearts in order as stones into a square shape, and adapted them to virtuous discipline by frequent preaching, as if with a hammer continually striking and cutting away from their hearts whatever seemed useless, just as one repairing the ruin of a building reduces stones to a squared form by the continual blows of a chisel or graver, removing whatever is superfluous in them. This is to Saint Louis: king of the Franks. O Mother Church, With a new heralding of praise, Whom the glory of Louis Fills with solemn joy. 2 From the kingdom of earth he will come To the throne of the kingdom of heaven, Whose life is known As the pattern of all virtues. 3 Pure in faith, patient in hope, And fervent in charity, Giving liberally to everyone who asks: Pious,

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EXPO. 351 Pius, p[ro]udicus, prouidus. 4 Fraus, furor, uiolentia Relegantur à subditis Sigua coruscant uaria: Virtutum eius meritis. 5 Pro corona iustitiæ Iam coronatus gloria: Nostræ memor mise- riæ Cæli procuret præmia. 6 Trino deo et simplici: Laus, honor, uirtus, gloria. Qui nos regis mirifici Coronet per suffragia. Amen. Hymnus iste formam gerit carminis iambici dimetri, ob certum syllabarum numerum in vnoquoque eius carmine seruatum: qui etiam debetur illi generi metri. Eius tamen pedes non habet legitimè dispositos, nam loco iâbi in secunda sede nunc spondeum habet, nunc trocheum alijs etiam in locis plærumque trochæum admittit pro spondeo aut iambo. Verùm alterna eiusdem versus carmina vt primum & tertium inter se, similiter secundum & quartum adinuicem mutuum habent responsum in desinentia & exitu syllabarum: studiosè loco legis metricè obseruatum. Incitatur in eo tota fidei u[m] c[on]cio: ad celebranda sanctissimi Ludouici regis Francorum festa, cuius egregiè virtutes & præclara opera in regum Gallorum annalibus atque historijs amplissimè referuntur: & ex illis sunt requirenda, vt superuacuum ferè videri possit: illa latius ibidem explicata hic repetere. 1 IANNOTATIONES. In primo versu. Quam Ludouici gloria. Id nomen Ludouicus, visitatius atque vulgarius in lingua Latina ita profertur & scribitur: per u[m] scilicet vocalem in prima syllaba. Illam tamen sæpius alij in o commutant: dicentes Lodouicus, quòd duæ illæ vocales o & u, magnam ad inuicem cognatiocem & germanitatem habeant: quantum ad id quòd vna in alteram sæpius transit & ediverso. Vt Ludocus dicunt Latini: vel Iodoc[us]. Iucundus pro Iocundus: adulascens pro adolescens. Id planè facit Mantuanus in vita sancti Ludouici Morbioli: cum ait. Nomen erat sacro ductum Ludouicus ab amne. Mystica

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EXPO. 351 Pius, prudent, provident. 4 Fraud, fury, violence Are banished from his subjects; Various signs shine forth By the merits of his virtues. 5 For the crown of justice Already crowned with glory: Mindful of our misery, May he procure the rewards of heaven. 6 To the triune and simple God: Praise, honor, power, glory. May he who governs us wondrously Crown us through his intercession. Amen. This hymn has the form of an iambic dimeter poem, because of the certain number of syllables preserved in each of its verses: which also belongs to that kind of meter. Yet its feet are not arranged according to the rules, for in place of an iamb in the second position it now has a spondee, now a trochee; and in other places it likewise often admits a trochee in place of a spondee or an iamb. But the alternate lines of the same verse, as the first and third, similarly the second and fourth, have a mutual response in the ending and close of the syllables: carefully observed in place of metrical law. The whole sermon of faith is stirred up in it: for celebrating the feasts of the most holy King Louis of the Franks, whose outstanding virtues and splendid deeds are most abundantly recounted in the annals and histories of the kings of the Gauls: and from these they are to be sought, so that it may seem almost superfluous: to repeat here what has been more fully explained there. 1. NOTES. In the first verse. “Quam Ludouici gloria.” That name, Ludouicus, is more commonly and more ordinarily spoken and written in the Latin language thus: namely with u as the vowel in the first syllable. Yet others often change it into o: saying Lodouicus, because those two vowels, o and u, have a great kinship and brotherhood with each other: insofar as one often passes into the other and vice versa. Thus the Latins say Ludocus; or Iodocus. Iucundus for Iocundus: adulascens for adolescens. Mantuanus clearly does this in the life of Saint Ludouicus Morbiolus, when he says: “The name Ludouicus was drawn from the sacred river.” Mystica

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Hymnorum Mystica cum tenerum diluit vnda caput. Neque desunt tertij, 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, res taine 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 cquo 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,

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Hymns The mystical wave washes the tender head. Nor are there lacking others, who, to make the pronunciation smoother and more agreeable to the ear, remove the consonantal u from the third syllable, and say, especially in verse, Lodoicus. But whether you say Ludouicus or Lodoicus: whether Lodoicus or Lodoicus: the names indeed are many, but the thing is the same. 3 In the third verse. Fide purus, spe patiens. Here those three chief virtues, which befit a man toward God, are attributed to the most holy Louis, with proper and most fitting epithets. Namely, purity is assigned to faith, because it ought to be sincere and to oppose every superstition and vanity. Whence in the Acts of the Apostles blessed Peter says: By faith purifying their hearts. Hope, moreover, is fittingly called patient, because by the expectation of heavenly goods it leads a man to bear the adversities of this life with a calm spirit. Therefore the Apostle joins patience to hope when he writes to the Romans: But we also glory in tribulations, knowing that tribulation worketh patience, and patience trial, and trial hope, and hope does not confound. Again, in the same epistle elsewhere: But if we hope for that which we see not, then do we with patience wait for it. But to charity there is suitably ascribed fervor; for it is a spiritual fire poured forth in our hearts through 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 studies and exercises of his virtues, this most renowned king practiced liberality toward the poor and munificence toward the needy, so that of him that word of the Psalm may truly be said: He hath dispersed, he hath given to the poor: his justice abideth for ever and ever, and that all the church of the saints shall declare his alms. You would find exceedingly few of the heavenly inhabitants distinguished with the title of sanctity who have either equaled or surpassed him in generosity and in the lavish bestowal of alms. And since with the inward parts of sincere charity he was merciful: surely 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 he himself, the holy Louis, was most zealous for what is right: and the royal attendant of justice,

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EXPO. 355 telles, quoties per ocium licuit sibi, conscendens tribunal: & pauperum, viduarum, pupillorumque causas audiens ac breuiter expediens. Curauit item administratores iustitiæ in toto suo regno constitui viros sapientes & timentes deum: in quibus esset veritas & qui odio haberent auaritiam, < Exod. 18> vt in Exodo legitur Ietro suggestisse Moysi genero suo. Diligenter item ipse rex amator iustitiæ: perscrutabatur mores & acta eorum qui magistratum in ferendis iudiciis gerebant, an suo quisque (vt par erat) fungeretur of ficio, quare nullus fraudi, rapinæ, concussioni pauperum, & violentiæ apud subditos eius tunc erat locus. Sunt & duo alij omnino eiusdem formæ & generis hymni: de eodem sanctissimo rege compositi, dilucidi tamen satis & aperti: vt expositione non videantur egere. Quos quoniam elegantes sunt, & ad celebriorem facientes eius commendationem hic continuò subiunxi. DE SANCTO LUDOVICO: alius hymnus. 1 Noua regis præconia morbos, pestes, pericula solenni digna cantico suis fugando precibus. deuota promat Francia: 4 O quam dulce spectaculu[m] ca[n]tu plaudes angelico. in Ludouico cerneret: 2 Regis huius religio qui virtutis signaculum & aspectus gratissimus eius vultum inspiceret. mo[n]strabat: q[ui]d de premio 5 Nam vult[us] eius claritas eius gustaret animus. nunqua[m] in terrâ corruit 3 Monstrat quoq; miracula nec affectus benignitas quatu[m] sit in cælestibus: deo præsente caruit. II De eodem: alius hymnus. 1 Hymnum nouæ lætitiæ vitam inuenit moriens regi canamus omnium: tali foelix certamine. qui sancto regi Franciæ 4 Nam sic in vita viguit: noui dat regni solium. vt patiendo vinceret. 2 Ludouicus ex nomine & hoc in morte meruit: Lucis dator exprimitur: vt moriendo viueret. & custos in certamine 5 Vivit ergo foeliciter præsentis vitæ ponitur. rex Francoru[m] in gloria: 3 Crucis hostes concutiens quæ Christo singulariter concussus ægritudine: sua repleuit gratia. DE

Transcription: Translated (English)

Such things, as often as leisure allowed him, he would ascend the tribunal: and hearing and briefly dispatching the causes of the poor, widows, and orphans. He also took care that administrators of justice should be appointed throughout all his kingdom, wise men and men fearing God, in whom there should be truth and who should hate avarice, <Exod. 18> as it is read in Exodus that Jethro suggested to Moses his son-in-law. Likewise the king himself, a lover of justice, carefully examined the conduct and actions of those who held office in rendering judgments, whether each one fulfilled his duty as was proper; wherefore there was then no place among his subjects for fraud, robbery, extortion of the poor, or violence. There are also two other hymns altogether of the same form and kind, composed about this most holy king, yet sufficiently clear and plain, so that they seem to need no explanation. Since they are elegant, and make for a more famous commendation of him, I have here immediately added them. DE SANCTO LUDOVICO: another hymn. 1. May devout France utter new praises of the king, worthy of solemn song, with angelic acclaim. May he drive away diseases, plagues, and dangers by his prayers. 2. The religion of this king and his most gracious appearance showed what reward his mind might taste. 4. O how sweet a spectacle would it be to behold in Louis the mark of virtue, if one were to look upon his face. 3. It shows also the miracles how much he is in the heavens: 5. For the brightness of his face never fell to the earth, nor did the kindness of his disposition lack God present. II. Of the same: another hymn. 1. Let us sing a hymn of new joy to the king of all life, who gives to the holy king of France the throne of a new realm. 2. Louis is expressed from his name, the giver of light: and he is set forth as guardian of the present life in the contest. 3. Crushing the enemies of the Cross, overcome by sickness: 4. for thus in life he prevailed; that by suffering he might conquer. and this he merited in death: that by dying he might live. 5. Therefore the king of the Franks lives happily in glory: which Christ singularly filled with his grace. DE

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HYMNORVM IDE SANCTO AUGUSTINO. M Agne pater Au gustine Preces nostras suscipe: Et per eas conditori Nos placare satage. Atque rege tuum gregem Summum decus præsulum. 2 Amatorem paupertatis Te collaudant pauperes: Assertorem ueritatis Amant ueri iudices. Frangis nobis sauum mellis: De scripturis disserens. 3 Quæ obscura prius erat Nobis plana faciens: Tu de uerbis conditoris Dulcem panem conficis. Et propinas potum uitæ De psalmorum nectare. 4 Tu de uitæ clericrorum Sanctam scribis regulam. Quam qui amat & sequuntur: Viam tenent regiam. Atque tuo sancto ductu Redeunt ad patriam. 5 Regi regum salus, uitæ: Decus & imperium. Trinitati laus & honor Sit per omne seculum. Qui consortes nos ascribat Supernorum ciuium. Amen. Hymnus iste, trochaicus est: alemanio metro & euripidio alternatim intermixtis compositus, sicut hymnus ille prius explicatus. Corde natus ex parentis: ante mundi exordium. Verùm non ita accuratam seruat legitimoru[m] pedum suis in locis constitutionem: cum loco trochæi nunc spondeum, nunc pyrrhichium, nunc iambum recipiat. In eo ad beatum Augustinum supplex habetur fidelis populi oratio: vt nobis apud deum patronus sit & adiutor. Eximiæ itidem illius virtutes: paupertas spiritus, syncæritas veritatis catholicæ, diligentia interpretandi scripturas sacras, & conscriptio regulæ monasticæ: deinde celebrat[ur]. Quæ omnia latius innotescunt cum cæteris hic nô expressis eius præconijs, ex vita eiusdem: quam conscripsit vir venerabilis Possidonius, episcopus Calamensis, qui quadraginta ferè annos cu[m] ipso beato Augustino conuersat[ur] est & magna

Transcription: Translated (English)

Hymns to Saint Augustine. 1 Great father Augustine, Receive our prayers; And through them strive to appease the Creator for us. And guide your flock, Highest glory of the prelates. 2 You are praised by the poor, Lover of poverty; The true judges love you, Champion of truth. You break for us the honeycomb of sweetness, When expounding the Scriptures. 3 What was previously obscure, You make plain to us; From the words of the Creator You prepare sweet bread. And you offer the drink of life From the nectar of the psalms. 4 You write the holy rule For the clergy of life. Those who love it and follow it Keep the royal road. And under your holy guidance They return to their fatherland. 5 Salvation, life, honor, and power Be to the King of kings. Praise and glory to the Trinity Be for every age. May he enroll us among The citizens of heaven. Amen. This hymn is trochaic: composed with the Alemannic meter and Euripidean meter alternately interwoven, like the hymn explained previously, Corde natus ex parentis: before the beginning of the world. But it does not observe so exact a placement of the legitimate feet in their proper places; for in the place of a trochee it now admits a spondee, now a pyrrhic, now an iamb. In it there is set forth a faithful people's prayer to blessed Augustine: that he may be for us a patron and helper before God. Also celebrated are his outstanding virtues: poverty of spirit, sincerity of Catholic truth, diligence in interpreting the sacred Scriptures, and the writing of the monastic rule; then he is praised. All these things are made more widely known, together with the other praises not here expressed, from his life, which was written by the venerable man Possidonius, bishop of Calama, who for nearly forty years lived with blessed Augustine himself and greatly

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EXO. 333 magna eidem familiaritate quotidianâque consuetudine coniunctus. Et quoniam illa facilè à quous haberi potest, iampridem in lucem emissa, non opus est ipsam hic recensere, ne actum agere videamur aut superuacuo labore occupari. IANNOTATIONS. In primo versu. Nos placare satage. Satago secunda syllaba correpca: ex aduerbio & ago componitur, facit præteritum sategi: supinum verò satactum. Significatque nunc anxium & solicitum esse, geni tiuumque poscit. Terentius. Is suarum rerum satagit. Nûc festinare & diligentem esse. Plautus. Nunc satagit: adducit domum. Denique interdum eniti signat & laborare, vt in hoc loco: & in hymno superius explicato de sancto Paulo, & mente polum nos transferre satage: id est stude & conare. 2 In secundo versu. Amatorem paupertatis. Evangelicæ paupertatis atque spontaneæ beati Augustini: testimonium perhibet Possidonius in vita ipsius dicens, quòd factus presbyter monasterium intra ecclesiam mox instituit: & cum dei seruis viuere coepit secundum modum & regulam sub sanctis apostolis constitutam, maximè vt nemo quicquam proprium in illa societate haberet: sed essent eis omnia communia, & distribueretur vnicuique prout cuique opus erat, quòd iam ipse prior fecerat: dum de transmarinis ad sua remeasset. Quòd si amplius expetitur paupertatis ipsius argumentum audiatur rursum Possidonius de eo scribens. Testamentum autem nullum fecit: quia vn de faceret, pauper Christi non habuit. In eodem versu. De scripturis differens. Singularis in beato Augustino fuit diligentia conscribêdi libros ad explanationem diuinorum eloquiorum: vt his verbis testatur possidonius. Tanta autem ab eodem dictata ac ædita sunt, tantaque in ecclesia disputata, excerpta atque emedata: vel aduersus diversos hæreticos conscripta, vel ex canonicis libris exposita ad ædificationem sanctorum ecclesiæ filiorum: vt ea omnia vix quisquam studiosorum nosse ac perlegere sufficiat. Dicitur autem hic Augustinus de scripturis differens, nobis fauum mellis frangere: propter admirabilem sui eloquij suauitatem & sermonis dulcedinem, quam in suis operibus habet, necnon & propter sacrorum eloquioru[m] dulco rem

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EXO. 333 greatly united to him by the same familiarity and daily companionship. And since that one can easily be obtained, already long ago brought to light, there is no need to set it down here again, lest we seem to be doing what has already been done, or to be occupied with superfluous labor. ANNOTATIONS. On the first verse. “Nos placare satage.” Satago has the second syllable shortened: it is formed from the adverb and ago; its perfect is sategi; its supine, however, satactum. And it now signifies to be anxious and solicitous, and it takes the genitive. Terence: “Is suarum rerum satagit.” Now it means to hasten and to be diligent. Plautus: “Nunc satagit: adducit domum.” Finally, at times it signifies to strive and to labor, as in this place: and in the hymn explained above concerning Saint Paul, “& mente polum nos transferre satage,” that is, “endeavor” and “try.” 2. On the second verse. “Amatorem paupertatis.” The poverty of the Gospel and the voluntary poverty of blessed Augustine is attested by Possidius in his life, where he says that, after he had been made priest, he soon established a monastery within the church; and with God’s servants he began to live according to the manner and rule established under the holy apostles, especially so that no one in that community should have anything of his own, but that all things should be common to them, and should be distributed to each one according as each had need, which he himself had already done earlier, when he had returned to his own from across the sea. If further evidence of his poverty is desired, let Possidius be heard again writing of him: “He made no testament at all, because from where could he make one? As a poor man of Christ, he had none.” On the same verse. “De scripturis differens.” In blessed Augustine there was singular diligence in composing books for the explanation of the divine sayings, as Possidius bears witness in these words: so many works were dictated and published by him, so many disputed in the Church, excerpted and polished, either written against various heretics or explained from the canonical books for the edification of the Church’s holy children, that scarcely any one of the studious could have time enough to know and read through them all. Now Augustine is said here to “de scripturis differens,” as if breaking the honeycomb of honey for us, on account of the admirable sweetness of his speech and the sweetness of his discourse, which he has in his works, and also on account of the sweetness of the sacred sayings

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Hymnorum 356 Psal.118. Psal.18. Deut.8. Eccl.15. rem: de quibus dicit psalmus. Quàm dulcia faucibus meæ eloquia tua: super mel ori meo. Et alio in loco: iudicia domini dulciora dicuntur super mel & fauum. 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 Augustin[us] 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 sút 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 ordini se manciparunt, & iam sacris initiati sunt aut propemodum vt tientur dispositi, atque ad id destinati. Cleros enim: Latine sors dicitur, siue sorte electus. Inde clerucus: 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 & ipse possideatur à domino. In eodem versu. Viam tenent regiam. Via regia hic dicitur recta mandatorum dei ta, quæ ducit ad vitam. non declinando ad dexteram aut sinistram per abrupta aut deua victiorum. 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.

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Hymnorum 356 Psal. 118. Psal. 18. Deut. 8. Eccl. 15. concerning these things, of which the psalm says: “How sweet are thy words unto my taste: sweeter than honey to my mouth.” And in another place: the judgments of the Lord are said to be sweeter than honey and the honeycomb. 3 In the third verse. You, from the words of the Creator. “For man does not live by bread alone, but by every word that proceeds from the mouth of God.” And concerning 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 to drink of the water of salutary wisdom. Here especially mention is made of the nectar of the psalms: because blessed Augustine worked out a copious and lucid exposition on all the psalms, and compressed its meanings into brief form. Cassiodorus: in his very splendid elaboration on the Psalter. 4 In the fourth verse. You, concerning the life of clerics. That rule established by blessed Augustine is entitled On the Common Life of Clerics, the beginning of which is: “Above all, most dear brethren, let God be loved, then our neighbor: because these commandments are chiefly given to us.” How outstandingly thereafter Hugo of Saint Victor, professing it, 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 devoted themselves to the ecclesiastical order and have already been initiated into sacred things or are almost disposed and destined for them. For cleros in Latin means “lot,” or “chosen by lot.” Hence clericus can be said to mean one who has received a lot and has been admitted into the lot of the Lord, that is, one who embraces the institution of the clerical 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 in such a way that he both possesses the Lord and is possessed by the Lord. In the same verse. They walk the royal road. The royal road here is called the straight way of the commandments of God, which leads to life, not turning aside to the right or to the left through steep places or the twists of victories. For in bodily matters that is called the royal road which is the public and well-trodden road of the region, by which it has been established and is customary that travelers themselves ought to proceed, as the children of Israel said to Sihon king of the Amorites in the book of Numbers, chapter twenty-first.

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EXPO. 321 reorum. Via regia gradiemur: donec transeamus terminos tuos. Quod & in præcedente eiusdem libri capite ad regé Edom his dixerant verbis. Gradiemur via publica: nec ad dexteram nec ad sinistram declinantes, donec transeamus terminos tuos. Et rursum eodem loco. Per tritam gradiemur viam. Itaque à sensibili via & materiali ad spiritualé & mysticam hic apta est translatio. 1 DE SANCTO MICHAELB archangelo. Christe sanctorum decus angelorum Rector humani generis & author: Nobis æternum tribue benignus Scandere cælum. 2 Angelum pacis Michael ad istam Cælitus mitte rogitamus aulam. Nobis ut crebro ueniente crescant Prospera cuncta. 3 Angelus fortis Gabriel: ut hostem Pellat antiquum, uolitet ab alto. Sæpius templum ueniens ad istud Nostri misertus. 4 Angelum nobis medicum salutis: Mitte de cælis Raphael: ut omnes Sanet ægrotos, pariterq; nostros Dirigat actus. 5 Hinc dei nostri genitrix Maria, Totus & nobis chorus angelorum Semper assistant: simul & beata Concio tota. 6 Præstet hoc nobis deitas beata Patris ac nati, pariterq; sancti Spiritus: cuius reboat in omni Gloria mundo. Amen. II Carminis sapphici forma non omnino ad vngué seruatur in hoc hymno. Nam interdum loco trochæi in prima x sede

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EXPO. 321 We will walk by the royal road: until we pass your borders. Which also in the preceding chapter of the same book, to King Edom they had said in these words: We will walk the public road: turning neither to the right nor to the left, until we pass your borders. And again in the same place: We will walk the beaten path. Thus, from a sensible and material way to a spiritual and mystical one, a fitting translation is made here. 1 OF SAINT MICHAEL the archangel. Christ, glory of the holy angels, Ruler and author of the human race: Graciously grant us to ascend to heaven forever. 2 Michael, angel of peace, to that hall we beg you to send from heaven. May all prosperity increase for us through your frequent coming. 3 Gabriel, mighty angel: that he may drive away the ancient foe, may he fly from on high. More often, coming to this temple, taking pity on us. 4 Send us Raphael, the angel physician of salvation, from heaven: that he may heal all the sick, and likewise direct our actions. 5 Hence the Mother Mary of our God, and the whole choir of angels be ever with us; together also the entire blessed assembly. 6 May this blessed Godhead grant us: of the Father and the Son, and likewise of the Holy Spirit: whose glory resounds throughout the whole world. Amen. II The form of the sapphic meter is not altogether preserved in this hymn. For sometimes in place of the trochee in the first seat

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EXO. 323 que felle illius piscis imposito oculis Thobiæ senioris vi- sum sexennio illi adeptum restituisse. 5 In quinto versu, Et beata concio tota. Concio, onis: aliquando locum suggestumque significat, vnde ad popu- lum verba fiunt, aliquando verò ipsam populi multitudi- nem, conuocatam ad audiendum concionantem. Denique interdum ipsam orationem signat: quæ habetur ad popu- lum. Inde concionari: est ad populum orationem habere, & concionator, qui publicam habet orationem. Cæterùm ratione secundę acceptionis, omnis congregatio, coetus et concessus multitudinis, nomine concionis significatur, vt hic omnis sanctorum chorus: concio dicitur. IDE SANCTO MICHAEL: alius hymmus. 1 Ibi Christe splendor patris Vita, uirtus cordiu[m]: In conspectu angelorum Votis uoce psallimus. Alternantes concrepando Melos damus uocibus. 2 Collaudamus uenerates Omnes cæli milites. Sed præcipuè primatem Cælestis exercitus Michaelem: in uirtute Conterentem Zabulon. 3 Quo custode procul pello Rex Christe piissime Omne nefas inimici: Mundo corde & corpore Paradiso redde tuo Nos sola clementia. 4 Gloriam patri melodis Resonemus uocibus: Gloriam Christo cana- mus, Gloriam paraclito. Qui deus trinus & unus Extat ante secula. Amen. 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

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EXO. 323 that the evil of that fish, by being applied to the eyes of the elder Tobias, restored the sight he had possessed for six years. 5 In the fifth verse, “And the whole blessed assembly.” Concio, onis: sometimes signifies a place and a raised platform, from which words are spoken to the people; sometimes, however, the very multitude of the people, assembled to hear the speaker. Finally, sometimes it denotes the speech itself, which is addressed to the people. Hence concionari: is to deliver a speech to the people, and concionator, one who delivers a public speech. Moreover, by reason of the second meaning, every gathering, assembly, and concourse of a multitude is signified by the name concio, as here the whole choir of the saints is called: concio. OF SAINT MICHAEL: another hymn. 1 There, O Christ, the brightness of the Father, Life, strength of hearts: In the sight of the angels we sing with vows and voice. Alternating, by clashing together, we give melody with our voices. 2 We praise all the revered soldiers of heaven. But especially the chief of the heavenly host, Michael: in strength destroying the devil. 3 Under whose guardianship I drive far away, most gracious King Christ, all the wickedness of the enemy: with heart and body made pure, restore us to your paradise by your sole clemency. 4 Let us resound the glory of the Father with melodious voices: let us sing glory to Christ, glory to the Paraclete. Who, God three and one, abides before the ages. Amen. This hymn, mixed with Alcmanian and Euripidean trochaic verse, preserves the alternation of both; in each verse there are six metrical feet, of which the first, third, and fifth are of the same form; likewise the second, fourth, and sixth are mutually corresponding. Yet the feet are not always suitably placed here, as they should be. For in the place of a trochee a spondee is now admitted as a guest, now an iambus. x ij nuna

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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 fecerimos 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 <Tit. 3.> 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- <1> lud melodis, hic trisyllabum est, & adiectiuum, à nomina- tiuo melodus, 2,um, deductum: cuius substantiuum est vo- <2> cibus. Nam si melodiis tetrasyllabum legatur: & ineptus erit sensus & nimius syllabarum numerus. Significat au- <3> tem melodus idem quod suauis, dulcis & harmonicus: for <4> maturque à nomine melos siue melodia. 1 DE OMNIBVS SANCTIS. Christe redemptor omnium Conserua tuos sa- <5> mulos: Beata 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- <6> num Monachorumq[ue] omnium: Simul cum sanctis omnib[us] Consortes Christi facite. 6 Gentem auferte per- <7> fidam Credentium de finibus: Vt Christo laudes debitas Persoluamus alacriter. x iij Glo-

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EXPO. 325 these things are also necessary for salvation itself. If you wish, he says, to enter into life: keep the commandments. For if the Lord should observe iniquities, who will endure his judgment? If in like manner he should deal with us according to our sins, and repay us according to our iniquities, who would dare to hope for salvation? If, when we have done all the things that are commanded us, we ought to say, and truly say, We are unprofitable servants; we have done what we ought to do, what then should we say, when we have done very few, indeed almost none, of the things commanded that we ought to have done? Therefore, with humble confession let us say with blessed Paul, that 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 upon the confidence of our works as upon a reed of straw. 4 In the fourth verse. “Gloriam patris melodis.” The name melodis here is trisyllabic, and an adjective, derived from the nominative melodus, 2,um, whose substantive is “vocibus.” For if it be read melodiis, it will be tetrasyllabic: and the sense will be inept, and the number of syllables excessive. But it signifies the same as sweet, pleasant, and harmonious: and it is formed from the noun melos, or melodia. 1 OF ALL SAINTS. Christ, Redeemer of all, Preserve your servants: Being appeased by the blessed prayers Of the ever-virgin. 2 The blessed host also Of the heavenly spirits: Drive away past, present, And future evils. 3 Prophets of the eternal judge, And apostles of the Lord: We humbly entreat To be saved by your prayers. 4 Illustrious martyrs of God: And shining confessors. By your prayers Bring us into the heavenly places. 5 The sacred choir of virgins And of all monks: Together with all the saints Make us sharers in Christ. 6 Remove the treacherous nation From the bounds of believers: That we may readily render The praises due to Christ. x iij Glo-

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Hymnorum 7 Gloria patri ingenito, Vni cum sancto spiritu: Eiusq[ue] 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 ad nobis hostium nostrorum propel lant ferociam atque molestiam, æterniq[ue]; regni co[n]sortium nobis indulgeant & suæ gloriæ participationem. 2 IANNOTATIONES. 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 vocatiuus 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 horrem 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

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Hymns 7 Glory to the Father, unbegotten, together with the Holy Spirit: And to his only-begotten Son, unto everlasting ages. Amen. This hymn is assimilated to iambic verse in form and in the appearance of the meter, because the number of syllables in each line is duly observed. Yet it does not claim for itself the legitimate arrangement of feet in their proper places: since in the second foot for the most part it admits a spondee instead 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 likewise have a vowel placed next to another vowel, or to a terminal letter m, without collision. In it prayer is directed to all orders of the saints: namely, to God, the most holy Mother of God, angelic spirits, holy prophets, apostles, martyrs, confessors and virgins: so that they may drive away from us the ferocity and trouble of our enemies, and grant us a share in the eternal kingdom and participation in their own glory. 2 NOTES. On the second verse. “Cast away past, present, future evils.” Past evils indeed, that they may be wiped out by divine goodness and abolished by granted pardon. Present evils, that they may be corrected for the better and lifted up. Future evils, that they may not happen to us, nor may we be allowed to fall into them. For just as, without God's mercy, we cannot obtain remission of past or present evils, so neither are we able to avert or avoid future ones, unless divine power supplies us with mind and strength. 3 On the third verse. “Prophets of the eternal judge.” By prophets (which can rightly be understood here as the plural vocative) all the holy prophets are meant: who make up one distinct order among the saints. And they are rightly called prophets of the eternal judge, since almost all bore witness to the Lord's future coming for judgment. Among them, however, the primacy belongs to and the first place is claimed by the most holy John the Baptist, who also bears witness concerning the eternal judge: that “whose fan is in his hand, and he will thoroughly purge his floor; and he will gather the wheat into his barn, but the chaff he will burn with unquenchable fire.” 4 On the fourth verse. “Carry us into the heavenly realms.” Proper Latin usage would rather require this construction of the sentence, “carry us into the heavenly things,” since the preposition in, added

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EXPO. 327 iuncta verbo significanti motu ad locu (quale est verbufer te) accusatiuo debet coniungi & non ablatiuo. Author autem huius hymni vt consonantiam in exitu syllabarum seruaret huius carminis cum proxime præcedente: non cu ravit exactam ipsius Latinæ locutionis rationem obserua- re. Debuerat tamen illa similis desinentia: congruentiæ & aptitudini sermonis cedere. 6 In sexto versu. Gentem auferte perfidam. Propria perfidi significatio est: qua is dicitur qui datam fidem vio lat, & perfidia diffinitur esse fidei datæ violatio. Generali tamen nuncupatione etiam ille perfidus nominatur: qui fidem non profitetur quam deberet amplecti. Cum igitur Agareni & Turcæ aspernantur ludibrioque habeant fide Christianam ad quam tamen capessendam astringuntur (nam qui non crediderit: condemnabitur, & qui non cre- <Marc. 16.> dit: iam iudicatus est, quia non credit in nomine vnigeniti filij dei) ideo omnis illorum caterua: gens perfida hic dici- tur. Quam vt deus auferat de finibus credentium: vel ma- xime deum orare debemus quoniam hac præsertim tem- pestate: nimis in nos grassatur & inualescit. DE OMNIBVS SANCTIS: alius hymnus. I Esu saluator seculi: tyrum I Redemptis ope subueni. Confessio sacerdotum, 1 Et pia dei genitrix Et uirginalis castitas Salutem posce miseris. Nos à peccatis abluant. 2 Cætus omnes angelici: 5 Monachorum suffragia, Patriarcharum cunci. Omnesq; ciues cælici, Et prophetarum merita, Annuant uotis supplicum, Nobis precentur ueniam. Et uitæ poscant præmium. 3 Baptista Christi præui 6 Laus, honor, uirtus, glo Et clauiger æthereus ria Cum cæteris apostolis, Deo patri filio, Nos soluant nexu crimi- Vna cum sancto spiritu, nis. In sempiterna secula. 4 Chorus sacratus mar- Amen. x iiij Hic

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EXPO. 327 Joined with a significant word of motion to a place (such as the verb ferte) it ought to be joined with the accusative, and not with the ablative. However, the author of this hymn, in order to preserve consonance at the endings of the syllables of this verse with the one immediately preceding, did not take care to observe the exact rules of Latin usage. Yet that similar ending ought to have given way to the harmony and fitness of the speech. 6 In the sixth verse, Gentem auferte perfidam. The proper meaning of perfidus is this: one who violates a pledge given; and perfidy is defined as the violation of a pledge given. Yet by a general naming, that man is also called perfidious who does not profess the faith which he ought to embrace. Since therefore the Agareni and Turks spurn and mock the Christian faith, to which nevertheless they are bound to turn, for “he who has not believed shall be condemned, and he who does not believe is already judged, because he does not believe in the name of the only-begotten Son of God” <Marc. 16.>, therefore the whole company of them is here called a perfidious nation. That God may remove them from the borders of the faithful, we ought especially to pray to God, since in this present time especially it is too fiercely advancing against us and gaining strength. DE OMNIBVS SANCTIS: another hymn. 1 Jesu, savior of the age: of the martyrs 1 Come to the aid of the redeemed. The confession of priests, 1 And holy Mother of God And virginal chastity Ask salvation for the wretched. May they wash us from sins. 2 All the angelic host: 5 The suffrages of monks, All the patriarchs. All the citizens of heaven, And the merits of the prophets, May they grant the prayers of supplicants, May they pray for pardon for us. And ask the reward of life. 3 Christ’s forerunner, the Baptist 6 Praise, honor, power, glo- And the heavenly key-bearer ry With the other apostles, To God the Father and the Son, May they free us from the bond Together with the Holy Spirit, of sin. Unto everlasting ages. 4 The sacred choir of mar- Amen. x iiij Hic

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Hymnorum 1. Hic hymnus omnino similis est formæ cum præcedente, & idem de utroque ferendum iudicium. Amboru[m] itidè eadem est sententia, eademque materia: suplicatio scilicet ad omnes sanctorum gradus, vt orent pro nobis. 2. IANNOTATIONES. In secundo versu. Patriarcharum cunei. Patriarcha ex Græco deductum nomen, princes patrum dicitur, eumque signat qui inter patres præcipuum sortitur locum dignitatemque & authoritatem. Et quoniam in veteri testamento Abrahâ, Isaac, & Iacob: populi Israelitici fuerunt primores præcipuique progenitores, & deinde duodecim filij Iacob ex quibus denominatæ sunt duodecim tribus illius populi: inter cæteros, primates fuerunt & primum merito stirpis gradum vendicarunt, optimo iure, nomine patriarcharum signantur, & cu[m] cuneo multitudineque prophetarum, peculiarem ac specialem sanctorum ordinem, sortemque constituunt. 3. II In tertio versu. Baptista Christi præuius. Sanctus Ioannes Baptista hic præuius dicitur Christi: quoniam præcursor eius fuit nascendo, baptisando, prædicando, moriendo: & ad inferos descendendo, quemadmodum angelus < Lucæ 1> dixerat de eo Zachariæ patri. Et ipse præcedet eum in spiritu & virtute Helæ. Et Zacharias de eodem prophetauerat. Et tu puer propheta altissimi vocaberis: præhibis enim ante faciem domini parare vias eius. < Mal 1. 6> Clauiger verò æthereus intelligitur sanctus Petrus quòd ei dictum sit à domino. Et tibi dabo claues regni cælorum. & quodcunque ligaueris super terram, erit ligatum & in cælis: & quodcunque solueris super terram, erit solutum & in cælis. 4. III In quarto versu. Confessio sacerdotum & virginalis castitas. Cum aliquod speciale rerum genus nominant authores: cætera eiusdem sortis in generali quadam ratione conuentia, per illud etiam volunt intelligi: vt hoc loco per confessionem sacerdotum etiam cæteros sanctos confessores qui sacedotio non sunt functi accipere debemus Et per virginalem castitatem eam quoque continentia quæ in coniugali aut viduali pudicitia gratum deo exhibet obsequium. Itaque per confessionem sacerdotum: sacrum confessorum ordinem hic insinuari putandum est & per virginalem castitatem, candidum ipsarum virginu[m] & omnium continentium chorum. De

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Hymns 1. This hymn is altogether similar in form to the preceding one, and the same judgment must be passed on both. Their meaning is likewise the same, and their subject matter too: namely, a supplication to all ranks of the saints, that they may pray for us. 2. NOTES. In the second verse. “Ranks of the patriarchs.” The word patriarch, derived from Greek, means “chief of fathers,” and signifies one who among fathers holds a chief place in dignity and authority. And since in the Old Testament Abraham, Isaac, and Jacob were the foremost and principal forefathers of the people of Israel, and then the twelve sons of Jacob, from whom the twelve tribes of that people were named: among others, they were the leaders and by right claimed the first rank of the line; with the best reason they are designated by the name of patriarchs, and together with the ranks and multitude of the prophets they constitute a special and distinct order and company of saints. 3. II In the third verse. “The Baptist, Christ’s forerunner.” Saint John the Baptist is here called Christ’s forerunner, because he was his precursor in birth, in baptizing, in preaching, in dying, and in descending to the underworld, just as the angel had said of him to Zacharias, his father, in The heavenly key-bearer, however, is understood to be Saint Peter, because the Lord said to him: And to thee I will give the keys of the kingdom of heaven. And whatsoever thou shalt bind upon earth, shall be bound also in heaven; and whatsoever thou shalt loose upon earth, shall be loosed also in heaven. 4. III In the fourth verse. “Priests’ confession and virginal chastity.” When authors name some special class of things, they also intend by that name to include other things of the same kind that agree in a general way. Thus in this passage, by “confession of priests” we must also understand the other holy confessors who did not exercise the priesthood. And by “virginal chastity,” that also continence which, in conjugal or widowed purity, renders pleasing service to God. Therefore, by “confession of priests,” the sacred order of confessors is here to be understood; and by “virginal chastity,” the pure choir of virgins themselves and of all the continent. De

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EXPO. 329 DE SANCTO EMERICO duce Hungariæ. 1 Laude parens Pano- nid De tam foelici filio: Cuius uirtute uaria Cælum repletur gaudio. 2 In te regu[m] de germine Dux emericus oritur. Ortus salutis semine Deo cultore seritur. 3 Ab ipsa pueritia Deum timere didicit: Subtus pedum uestigia Cuncta terrena subiucit. 4 Conseruans pudicitiam Vitæ deuitat maculam: Domans cordis lasciuiam. Spernit consortis copula[m]. Trino deo et simplici Sit sempiterna gloria. Qui præmio multiplici Sanctos donat in patria. Amen. Hic hymnus duobus præcedentibus est persimilis, nu merum habens syllabarum vt carme iambicum dimetrum: non tamen rectè aptos pedes. Insuper consonantiam in exitu syllabarum obseruant cuiusque versus primum & tertium carmen adinuicem: similiter secundum & quartum inter se. In eo prædicantur laudes sancti Emerici ducis Hungariæ: cuius vita (quo dilucidiora sint ea quæ conti- net præsens hymnus) breuibus ita est constringenda. San ctus Emericus beati Stephani primi regis Christiani Hugariæ (cuius paulo ante facta est mentio) filius: modico contentus somno per singulas ferè noctes, cunctis dor- mientibus in psalmis deo decantandis ad multam noctem vigilare solitus fuit. Idem quoque ob singularem vitæ pu ritatem, à deo gratiam obtinuit cognoscendi qualitates operum & dignitatem meritorum, aliorum hominum ad deum. Missus enim à patre ad excipiendos cum beniulé- tia & veneratioe religiosos in ecclesia sancti Martini sub regula sancti Benedicti ab ipso rege Stephano institutos, qui ad salutandum regiam maiestate erant venturi: à spi- ritu sancto interius edoctus, singulis eorum secundum qua- litatem & statum animorum ipsorum ad eum oscula exhibuit vni quidem plura, alteri verò pauciora. Id admirante patri respondit: pro diuersitate meritorum & sortis ipso- rum

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EXPO. 329 OF SAINT EMERIC, duke of Hungary. 1 Mother of glorious Panonia, For so fortunate a son: Whose virtue manifold Fills heaven with joy. 2 In you the duke Emeric arises From the seed of kings. Sprung from the seed of salvation, He is sown by God the cultivator. 3 From earliest childhood He learned to fear God; Under the footprints of his feet He brought all earthly things into subjection. 4 Preserving chastity He avoids the stain of life; Subduing the wantonness of the heart, He spurns the marriage bond. To the triune and simple God Be everlasting glory, Who with manifold reward Gives the saints in their homeland. Amen. This hymn is very similar to the two preceding ones, having the number of syllables of an iambic dimeter poem; yet not with the feet correctly arranged. Moreover, it observes a consonance in the ending of syllables, the first and third line of each stanza with one another; likewise the second and fourth among themselves. In it are proclaimed the praises of Saint Emeric, duke of Hungary: whose life, that the things contained in the present hymn may be made clearer, must briefly be set forth as follows. Saint Emeric was the son of blessed Stephen, the first Christian king of Hungary (mention of whom was made a little before): content with very little sleep, he was accustomed on nearly every night, while all were sleeping, to remain awake until late at night, singing psalms to God. He also, by reason of the singular purity of his life, obtained from God the grace of knowing the qualities of works and the worth of merits of other men toward God. For when he had been sent by his father to receive with kindness and reverence the religious in the church of Saint Martin, instituted by King Stephen himself under the rule of Saint Benedict, who were about to come to greet the royal majesty: instructed inwardly by the Holy Spirit, he gave kisses to each of them according to the quality and state of their souls, to one more, to another fewer. When his father marveled at this, he replied: according to the diversity of their merits and their lot

Transcription: ATR-1

Hymnorum rum in spirituali vitæ profectu se oscula ipsis distribuisse. Eorum enim (inquit) aliqui diutius deo incontinentiæ serenitate seruierant, & illos pluribus honoravit osculis. Alij verò minori tempore & seruore deo miltauerant, & illis pauciora libauerat oscula. Cumque idem intellexisset superna reuelatione sibi in oratione facta, gratissimu[m] diuinæ maiestati in syncæritate mundiciaque corporis & animi præparari & prestari habitaculum, licet foedere co[m]iugali esset aligatus vxori: illius tamen consensu in virginali integritate permansit, corpus suum ieiuniis & abstinentiis affligens, spirituique seruire coges. Demum superstitite adhuc patre, antequam regni diadema assequeretur: plenus operibus bonis & in florente adhuc ætate foelicititer migrauit ad dominum, regnaturus cum eo in æternum. Festu eius quotannis celebratur quinta die nouembris. Plura de eodem, sicut & de sancto Stephano & beato Lasdilao Hungariæ regibus, ex ipsorum vita & historia sunt requirenda. Hic enim pauca admodum perfunctorie & in transcursu sunt adducta: vt vel modicum habeant lectores quod de ipsis dinoscant, quorum virtutes & opera non sunt passim omnibus vulgata. 2. [I]ANOTATIONES. In secundo versu. Ortus salutis semine. Hic ortus non intelligatur esse nomen secundæ declinationis per aspirationem scribendum, aut quartæ declinationis verbale: quoniam neutrum illorum nominum sensui rectè accommodatur. sed participium est præteritum de orior, eris: & ad Emericus suum substantiu[m] refertur. vt sensus sit, q[uæ] ipse ort[us] siue exortus in nudu[m] secundum carnem, seritur semine salutis, verbo scilicet fidei & præceptorum dei, proferente in eo fructum copiosum iustitiæ. & id quidem cultore, impartiente scilicet illi gratiam & bene vivendi & rectè operandi. Quòd si quis legeret hortus eo loco, vt secundæ sit inflexionis nomen substantium, non omnino ineptus erit sensus, propter significatum huius nominis satis conveniens metaphoræ, quæ ibidem prætenditur. Verum non ita gradatim & cohærenter annectetur secunda illius versus sententia primæ, sicut si legatur participium, sed quodam modo abrupta & omnino aliena videbitur illa secunda ab ipsi

Transcription: Translated (English)

Hymnorum rum in spiritual progress of life he distributed kisses to them. For some of them, he said, he had served God for a longer time in the serenity of continence, and to those he had given more kisses of honor. Others, however, had served God for a shorter time and with greater fervor, and to these he had offered fewer kisses. And when he had understood the same thing through a heavenly revelation made to him in prayer, that a dwelling-place most pleasing to the divine majesty is prepared and provided in sincerity and cleanliness of body and mind, although he was bound by the marriage bond to his wife: yet with her consent he remained in virginal integrity, afflicting his body with fasts and abstinences, and compelling it to serve the spirit. Finally, his father still surviving, before he obtained the diadem of the kingdom: full of good works and still in the bloom of youth, he happily departed to the Lord, about to reign with Him forever. His feast is celebrated annually on the fifth day of November. More about him, as also about Saint Stephen and blessed Lasdilao, kings of Hungary, must be sought from their life and history. For here only very few things have been brought forward cursorily and in passing, so that the readers may have at least something by which to learn about them, whose virtues and works are not commonly made known to everyone. 2. ANNOTATIONS. In the second verse. Ortus salutis semine. Here this ortus is not to be understood as a noun of the second declension to be written with an aspiration, nor as a verbal noun of the fourth declension: because neither of those nouns is rightly suited to the sense. But it is a past participle from orior, eris; and it is referred to Emericus himself as a substantive, so that the sense is that he himself, risen or arisen in the naked flesh, is sown with the seed of salvation, namely the word of faith and of the commandments of God, bearing in him a copious fruit of righteousness. And that indeed by the cultivator, that is, by imparting to him the grace both of living well and of acting rightly. But if anyone were to read hortus in that place, so that it would be a substantive of the second declension, the sense would not be altogether foolish, on account of the meaning of this noun being sufficiently fitting for the metaphor which is set forth there. Yet the second meaning of that verse will not be joined to the first so gradually and coherently as if the participle were read, but in some way abrupt and wholly alien will that second part seem from the first itself.

Transcription: ATR-1

EXPO. 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 vtiique, 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 definentia in alternis carminibus etia[m] seruatur DE

Transcription: Translated (English)

EXPO. from its original form. However, at the end of the aforesaid verse it should by no means be read: subiicitur, both because that word does not at all fit the sense of the sentence, as is plainly clear to everyone, and also because it does not suit the meter: but because of an extra syllable it makes it halting and longer than it should be. But if seritur is read there (as it ought to be), then: the sense will be fitting, and the due number of syllables for the verse. In the fifth verse. Trino deo & simplici. Some books have this final verse set out thus. Trino deo & simplici, eiusque soli filio, cum spiritu paraclito: & nunc & in perpetuum. But that verse is altogether inept and incongruous when read in that way: through the ignorance (I know not of whom) it has thus been composed from several parts and badly joined together. Namely, the second and third persons of the supreme Trinity are expressed there without naming the first: which is never customary in the final verses of hymns. For indeed that phrase, trino deo & simplici, cannot properly be applied to the Father: but it refers to the whole Trinity, understood in a common and collective way. Moreover, no word or nominative is set there, such as glory, praise, honor, or anything similar: which would explain that which we ask to be present to God himself and the divine persons above, although such a nominative with a verb is lacking in almost no final verses of hymns. Finally, in that last verse, as it is arranged, the consonance of the endings of the syllables of the first line with the third, and of the second with the fourth, is not preserved: whereas in all the preceding verses this has been carefully observed. But in hymns that preserve rhythmic consonance, if in several of their verses this is observed: then certainly in all of them, so that their mutual cohesion may be better and more fitting, it ought to be observed. Wherefore, passing over that verse, which is less in keeping with this place, we have put another in its stead, placed in the last position in the text, where, with the fitting meaning of the supreme Trinity without the particular naming of persons: both a verb is placed and a nominative for the completion of the sentence, and & the con- similar ending of the syllables in the alternate lines is also preserved DE

Transcription: ATR-1

Hymnorum I De Sancto Martino. Martine confessor dei, Vales uigore spiritus: Carnis fatiscens artubus, Mortis futuræ præsciùs. Qui pace Christi affluens In unitate spiritus: Diuisa membra ecclesiæ Paci reformas unicæ. Quem uita fert probabilem: Quem mors cruenta non lædit. Qui callidi uersutiis In mortis hora derogas. Hæc plebs fide promptissima Tuæ diei gaudia Votis colit fidelibus: Adesto mitis omnibus. Per te quies sit temporum: Vitæ detur solatium. Pacis redundet commodu[m]: Sedetur omne scandalum. Vt charitatis spiritu Sic affluamus inuicem: Quo corde cum suspiriis Christu[m] sequamur intimis. Qui læteris cum angelis: Exultas cum archangelis. Triumphas cum apostolis In seculorum seculis. Sit trinitati gloria: Martinus quam confessus est. Cuius fidem per omnia In nobis Christe roborat. Amen. Hic hymnus propemodum carminis iambici dimetri lege constringuntur: præter id quòd nonnullis in locis spondeum in secunda sede pro iambo admittit, & vocalem in fronte dictionis alteri vocali aut literæm finienti dictionem sine collisione habet subiunctam. Commenda[n]tur in eo præclaræ virtutes & insignia opera sanctissimi Martini: luculéter & copiosè à Sulpitio seuero illius discipulo tribus libris explicata. Cuius opus quoniam omnium in manibus versatur non est cur illis enarrandis hic amplius immoremur. I IANNOTATIONES. In primo versu. Carnis fatiscens artubus. Fatiscens participium à fatiscor, eris, verbo deponente: defatigatum significat, & ob nimium laborem,

Transcription: Translated (English)

Hymns I. On Saint Martin. Martin, confessor of God, You are strong in the power of the Spirit: Though the limbs of the flesh are fading, You foreknew the coming death. You who, abounding in the peace of Christ in the unity of the Spirit, restore the divided members of the Church to the one peace. You whom life bears as worthy; you whom cruel death does not harm. You who, by the clever tricks of the cunning, prevail at the hour of death. This people, most eager in faith, celebrates the joys of your day with faithful vows: be present, gentle one, to all. Through you may there be rest for the times; may comfort be given to life. May the benefit of peace abound; may every scandal be allayed. So may we abound toward one another in the spirit of charity: with heart and sighs may we follow Christ deeply within. You who rejoice with the angels; you exult with the archangels; you triumph with the apostles for ever and ever. Glory be to the Trinity, which Martin confessed. Christ, strengthen in us in every way his faith. Amen. This hymn is constrained almost throughout by the rule of iambic dimeter, except that in several places it admits a spondee in the second foot in place of an iamb, and it places one vowel at the beginning of a word next to another vowel or a letter ending a word without collision. In it are commended the outstanding virtues and notable deeds of the most holy Martin, lucidly and abundantly explained in three books by Sulpicius Severus, his disciple. Since this work is in everyone's hands, there is no need to linger here any longer over explaining those matters. II. Notes. On the first verse. “Carnis fatiscens artubus.” Fatiscens is a participle from fatiscor, eris, a deponent verb: it means “wearied” and, because of excessive labor,

Transcription: ATR-1

EXPO. 333 rem, defectum viribus. Inde fessus participium: sicut ab eius composito defariscor venit defessus, significas cu[m] au xesi quod suum simplex. Hoc autem carmen illi respon- det sententia: quam de sancto Martino canit ecclesia. Ar tus febre fatiscentes: spiritui seruire coegit, sicut & quar- tum huius versus carme, mortis futuræ præsciuius, id expli- cat metro: quod in oratione soluta de eode[m] legitur. Mar- tinus obitum suum longe antè præsciuit: qui & discipulos in vnum congregauit atque sui dissolutionem imminere prædixit. 2 In secundo versu. Diuisa membra eccle- siæ. Per hæresim scilicet Arrhianæ: quæ circa sancti Mar- tini & beati Hilarij Pietauensis episcopi, illi contempora nei atque familiaris, tempora: miserè dilacerauit ecclesia Christi. Ipse tamen Martinus vt fortis athleta ac pugil, & verbo & opere confutauit illam execrandam, impieta- tem: & ad vnitate[m] confessionis verę fidei omnes reduxit. 3 In tertio versu. Quem mors cruenta non lædit. E adé sententia in vita eius ita exprimitur. O virum ineffabilem nec labore victum nec morte vincendu[m]: qui nec mori ti- muit, nec vivere recusauit. Et certe neque prima mors eum lesit: sed ad immortalem vitam hinc traduxit. Nec mors secunda: quia culpa letifera in eo locum non habuit, quę sola secundam inferre potest mortem. In eodem quoque versu cum dicitur, qui callidi versutiis: per callidum in- telligitur dæmon fallax & astutus, de quo scriptura. Sed < Gene. 3 2. Cor. 2> & serpens erat callidior cunctis animantibus terræ: quæ fecerat dominus deus. Et de quo Paulus. Non enim igno ramus astutias eius. Nempe sancto dei viro iamiam mo- rituro appariuit sathanas: exploraturus siquid suum in eo inueniret. Quem increpitans Martinus ait. Quid hic agis cruenta bestia? nihil funestum in me inuenies: sed si- nus Abrahæ me suscipiet. Tum ille confusus: vt fumus euanuit. 5 In quinto versu. Sedetur omne scan- dalum. Scandalum Latinè offendiculum, ruinam vel im pactionem signat: cum pes inter ambulandum impactus lapidi aut obuio cuiuis solido corpori, ruinam ea offen- < Matth. 18> sione ambulanti infert. Per translationem autem scanda- lum dicitur occasio ruinæ in peccatum: dicto vel facto a- licui præstita, vt in euangelio. Necesse est vt veniant scâ- dala: veruntamen væ homini per quem scâdulum venit. Et

Transcription: Translated (English)

EXPO. 333 rem, defectum viribus. Hence the participle fessus : just as from its compound defariscor comes defessus , which you indicate with the augmentative, and which is its simple form. But this hymn, in its sense, corresponds to that which the Church sings about Saint Martin. “Limb worn out by fever: he compelled it to serve the spirit,” and likewise the fourth line of this verse of the hymn, foreknowing future death, explains this in meter; what is read in plain prose about the same man. Martin foreknew his own death long beforehand: he also gathered his disciples together and foretold that his dissolution was at hand. 2 In the second verse. “The members of the Church divided.” That is, through the heresy of the Arians, which in the time of Saint Martin and of the blessed Hilary, bishop of Poitiers, his contemporary and close friend, miserably tore apart the Church of Christ. Yet Martin himself, like a strong athlete and champion, refuted that execrable impiety both by word and by deed, and brought all back to the unity of the confession of the true faith. 3 In the third verse. “Whom cruel death does not harm.” The same sense is expressed in his life thus: “O man ineffable, conquered neither by toil nor overcome by death, who neither feared to die nor refused to live.” And indeed neither the first death harmed him, but carried him from here to immortal life; nor the second death, because the deadly fault had no place in him, and only that can bring about the second death. Likewise in the same verse, when it is said, “by the wiles of the crafty,” by the crafty one is understood the deceitful and cunning demon, concerning whom Scripture says: Gen. 3; 2 Cor. 2. “Now the serpent was more cunning than all the animals of the earth which the Lord God had made.” And concerning whom Paul says: “For we are not ignorant of his devices.” Indeed the holy man of God, about to die at once, was approached by Satan, seeking whether he might find anything in him that belonged to himself. Martin, rebuking him, said: “What are you doing here, cruel beast? you will find nothing death-bringing in me; but the bosom of Abraham will receive me.” Then that one, put to shame, vanished like smoke. 5 In the fifth verse. “Let every scandal be set aside.” In Latin, scandalum signifies an obstacle, a fall, or a collision: when the foot, while walking, strikes against a stone or any other solid object in the way, that blow brings a fall to the walker. By extension, scandal is called an occasion of downfall into sin, offered to someone by word or deed, as in the Gospel: “It is necessary that scandals come; nevertheless woe to the man by whom the scandal comes.” And

Transcription: ATR-1

EXPO. 335 tas tua. Et rursum. Domine iam satis est quod hucusque certaui: sed quoad ipse iusseris militabo. At si parcis ætati: bonum est mihi, hos quibus timeo, ipse custodias. 2 In secundo versu. Fac nunc quod olim gesseras. Sicut (inquit) cum hic vitam ageres: ecclesiæ antistites & verbo & opere illustrasti, & mirum Christianæ ecclesiæ adiecisti tuis virtutibus splendorem ac ornamentum: ita & nunc idem præstare digneris, gratiâmque à deo impe- trare qua præsules ecclesiastici tuæ fiant virtutis imitato- res: & ecclesia ipsa tuæ sanctitatis splendore & per digna[m] imitatione refulgeat. Est & id obiter hic annota[n]du[m], quòd in quarto versus huius carmine author huius hymni: se- cutus vulgatam multitudinis sententiam primam syllabâ huius dictionis sathanæ posuit longam & secundam bre- uem, cum probati authores Latini prorsus, oppidò modo primam eiusdem dictionis syllabam corripiant, & secun- dam producant. Formatur enim id nomen sathanas,æ: à nomine tertiæ inflexionis sathan, anis, quod in obliquis a ante n per crementum habet longam: sicut titan: anis, pæan, anis, quare & nomen ab illis obliquis deriuationum primæ declinationis: eandem vocalem ante n debet ha- bere longam. Mantuanus in bucolicis. Misit in amba- ges: sed non deus, immo sathanum Pessimus, vbi sathanum, genitimus est pluralis: à nominatiuo sathan, anis. 3 In tertio versu. Qui ter chaos euiceras. Per chaos, infernas sedes hic accipere debemus: quòd ibi omnimoda sit confusio & obscuritas, neque vllus ordo, sed sempi- ternus horror illic inhabitat. Id autem chaos ter euict beatus Martinus: quia tres mortuos ad vitam reuocauit, sicut in eius præconium canit ecclesia. Hic est Martinus electus dei pontifex, cui dominus post apostolos tantam gratiam conferre dignatus est: vt in virtute trinitatis dei- ficæ mererecur fieri trium mortuorum suscitator magni- ficus. At verò quomodo adhuc catechuminus & nondum sacris ablutus vndis, chlamidem pauperi diuiserit, vt nu- dum vestiret, quemadmodum innuit tertium huius ver- sus carmen: nullos fere latet qui vel vitam eius evolue- rint aut pictam eius imaginem attenderint. 4 In quarto versu. Quondam recorderis tuæ. Vt denuo (in- quit) exhibeas etiam nuc spiritualem illam gratia[m]: quam hic

Transcription: Translated (English)

EXPO. 335 and again: “Lord, it is now enough that I have fought thus far; but as long as You command, I will continue to serve in battle. But if You spare my age, it is good for me that You Yourself keep safe those whom I fear.” 2. On the second verse. “Do now what you once did before.” “As once,” he says, “when you lived here: you illumined the leaders of the Church in word and deed, and by your virtues added a marvelous splendor and ornament to the Christian Church: so now also deign to do the same, and obtain grace from God, by which the bishops of the Church may become imitators of your virtue; and may the Church itself shine forth through the splendor of your holiness and through worthy imitation.” It is also worth noting here in passing that in the fourth verse of this hymn the author, following the common opinion of the many, made the first syllable of the word sathana long and the second short, whereas approved Latin authors, in fact, regularly make the first syllable of this same word short and the second long. For the name sathanas, -æ, is formed from the third-declension noun sathan, -anis, which in the oblique cases has a long a before n by contraction, as in titan, -anis, paean, -anis; therefore the noun derived from those oblique forms in the first declension ought to have the same vowel long before n. Mantuanus in the Bucolics: “He sent him into entanglements; but not God, but rather Satan, worst of all,” where sathanum is the genitive plural, from the nominative sathan, -anis. 3. On the third verse. “You who had conquered chaos three times.” By chaos we must here understand the infernal regions, because there is complete confusion and darkness there, and no order at all, but eternal horror dwells there. Blessed Martin conquered this chaos three times, because he recalled three dead men to life, as the Church sings in his praise: “This is Martin, the chosen pontiff of God, to whom the Lord, after the Apostles, deigned to grant such great grace, that by the power of the divine Trinity he might deserve to become the glorious raiser of three dead men.” But how, while still a catechumen and not yet washed in the sacred waters, he distributed his cloak to a poor man to clothe the naked— as the third line of this verse indicates— is scarcely unknown to anyone who has either read his life or looked upon his painted image. 4. On the fourth verse. “Once may you remember your own.” So that again, he says, you may show even now that spiritual grace, which here

Transcription: ATR-1

Hymnorum hîc vitam agens palam ostendisti, cum & ante episcopatu[m] & post illius consecutionem, monasticæ austeritatis disciplinam rigidæ in te & tuis discipulis observare studuisti: succurre quæsumus monasteriali statui ac ordini, iâ prope modum in omnem dissolutionem licentiâmque vitæ prolapso, vt reuocatus à devio, tua sequatur studiosè vestigia. DE SANCTO MARTINO: hymnus. 1 Fratres unanimes fædere nexili Mecum participes luminis annui: Quo solis hodie fulminat orbita Martini reuehens festa celebria. 2 Cantemus pariter carmen amabile: Martini meritis oppido nobilis. Clerus cum populo consonet organo Grandi, nam uolupe est psallere gaudio. 3 Martinus quoniam uota fidelium Attendit: tribuens cuncta salubria. Confert hic famulis rite canentibus Stellis aureola sarta micantibus. 4 Cunctis candelabrum luminis extitit: A multis tenebras mortis & expulit. Virtutum statuit crescere germina: In quorum fuerant pectore crimina. 5 His nos subsidiis undique præditi: Pangamus proprio cantica præsuli. Laudemus parili uoce quod approbat: Damnemus uigili mente quod improbat. 6 Martinum precibus gens modo gallicæ Dignis solicitet: nostraque patria. Martinus faciat tempora prospera Mundi: Christe salus o tibi gloria. Amen. Præsens carmen vniforme est, vniusq; generis: quod asclepiadæum nominatur, omnino consimile illi hymno. Inuentor

Transcription: Translated (English)

Hymns here, living, you openly showed yourself, when both before the episcopate and after receiving it, you strove to observe strictly in yourself and in your disciples the discipline of monastic austerity: we beseech you, come to the aid of the monastic state and order, which has nearly fallen into every kind of dissolution and license of life, so that, recalled from the wrong path, it may diligently follow your footsteps. OF SAINT MARTIN: hymn. 1 Brothers, united by a binding covenant, with me sharing the annual light: Today the sun’s course shines forth, bringing back Martin’s celebrated feast. 2 Let us together sing a lovely song: Martin, renowned in his merits. Let clergy with people resound in harmony with the great organ, for it is sweet to sing with joy. 3 For Martin attends the vows of the faithful: granting everything that is wholesome. He rightly bestows these things on servants who sing, adorned with gleaming golden stars. 4 He was a lamp of light to all: and from many he drove away the darkness of death. He established the shoots of virtues to grow in whose hearts crimes had been. 5 All around, furnished with these aids, let us sing songs to our own prelate. Let us praise with equal voice what he approves; let us condemn with watchful mind what he disapproves. 6 Let the Gallic people now with worthy prayers entreat Martin, and our homeland too. May Martin make the world’s times prosperous: O Christ, salvation, to you be glory. Amen. This present poem is uniform and of a single kind; it is called Asclepiadean, wholly similar to that hymn. Inventor

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EXPO. 321 Inventor rutili dux bonę luminis. Verūtame[n] hic in secūda fede pro choriab[us] interdum ponitur pæon quartus: vt in tertio carmine primi versus, aliquando eodem loco collo catur pæon primus: vt in quarto carmine tertij versus, co[n]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 desinè 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[m], sculptile quod sculptum, & ita de cæteris. Foedus ergo nexile est: quod simul ictum est ac compositum. In eodem quoque versu: fulminare pro rutilare sumi- tur, non autem hic signat fulme emittere. Orbita enim & sphæra solis emicat claro lumine: non autem fulmen co- torquet in aera. 2 [CIRCUMCISION] In secundo versu. Martini meri- tis 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- ptare 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 dican- tur: quæ ex auro sunt contexta. Interdum idem nomen substatiuum est primæ inflexionis, significatque regni cælestis coronam virginibus, martyribus & doctoribus a 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- y m o Matth. 9

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EXPO. 321 Inventor rutili dux bonę luminis. However, here in the second foot for choriambs a fourth paeon is sometimes placed: as in the third line of the first song; sometimes in the same place the first paeon is set: as in the fourth song of the third verse, 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, on account of the outstanding virtues by which he shone forth conspicuously, a great reward is promised to those who do this, namely eternal life: which Martin obtains for his worshippers. 1 [CIRCUMCISION] Annotations. On the first verse. Fratres unanimes foedere nexili. It is called nexile: because it is connected and joined to another. For adjectives ending in -ilis and derived from the last supine have a passive meaning, as sutile, which is from sutum. Virgil: “The sewn boat groaned beneath the weight.” Tortile, which is from tortum. Fictile, which is from fictum; sculptile, from sculptum; and so with the rest. Therefore a foedus nexile is one that is struck and composed together. In the same verse also: fulminare is taken for rutilare, but here it does not signify to emit lightning. For the orbit and sphere of the sun shines with a bright light; it does not hurl lightning into the air. 2 [CIRCUMCISION] On the second verse. Martini meritis oppidò nobilis. Oppidò in this place is by no means a noun, since its final syllable is short, contrary to the nature of the noun, but an adverb, meaning very or much, as in oppidò lassus sum, “I am very tired.” Sometimes the word quam is placed after it. Gellius: Oppidò quàm libens feci. Caesar: Quibus rebus oppidò quàm pauci sub pellibus acquiescebant. 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 put for voluptas, as in the same author: Facite animo vestro volupe, “Give your mind delight.” 3 [CIRCUMCISION] On the third verse. Stellis aureola sarta micantibus. Aureola, in this place, is a diminutive adjective derived from aureus, and means the same, so that aureola sarta may be said of things woven from gold. Sometimes this same word is a substantive of the first declension, and it signifies the crown of the heavenly kingdom, customarily bestowed by God upon virgins, martyrs, and doctors: on account of the difficult and arduous work of virtue. 4 [CIRCUMCISION] On the fourth verse. Cunctis candelabrum luminis extitit. In Matthew the Lord says that no one

Transcription: ATR-1

EXO. 393 4 Coniuncta cæli ciui- D[omi]n[us] per sancta suffragia bus: Miranda fiunt seculis. Vitæ potatur flumine. 6 Vita defunctis redditus: Diuinis uacans laudibus: AEgris confertur sanitas Lumen uidet in lumine. Claudus directè graditur: Læta stupet Thuringia Cæcos illustrat claritas. Fractis naturæ regulis: Hic hymnus maiorem cum prosa quàm hymnica modulatione gerit similitudinem: quod cuiusque versus carmina primum & tertium inter se, secundum itide[m] & quartum habent similem in exitu syllabarum consonantiam. Pedes autem ad carmen iambicum dimetrum necessarios nequaquam obseruat: cuius tamen præfert in numero syllabarum speciem. Habet enim plærumque secundo in loco spondeum pro iambo: & in tribus primis locis sæpius trochæum in spondeo vel iambo. Prædicantur pro eo laudes ac præconia sanctissimæ Elizabeth: quæ filia fuit regis Hungariæ, & coniunctas foedere matrimonij duci Thuringiæ. Triplicem autem cu[m] sancta illa. Anna, cuius meminit Lucas in euangelio, sortita vitę gradu per diversa temporu[m] curricula, virginalè, coiugale[m] & vidualè, triplicique insignita corona: in omnibus se humilitatis, patientiæ, paupertatis & contemptus mundi memorabile præbuit exemplum, & insignib[us] claruit miraculis, quemadmodum historia vitæ eius omnibus ad manum promptum: dilucide monstrat. 2 ANNOTATIONES. In secundo versu. Elizabeth sanctissima. Nonnulli hunc hymnum perperam adaptare studuerunt sancte Helenæ matri Constantini imperatoris Romanorum, quæ Hierosolymam profecta, dominicam inuenit crucem. Quod vt commodius facerent: mutaverunt nomen elizabeth in Helenam. & hunc versum ita legendum disposuerunt. Helena sanctissima: de te nascendo prodiit, no[n] attendentes se & carme[m] vitiare, ob minore[m] æquo syllabarum numerum: & falsum itidem aut saltem ambiguum tanquam certum astruere, quòd scilicet sancta Helena ex Hungaria fuerit oriunda, quod nulli y ij vniqvam

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EXO. 393 4 Joined with the citizens of heaven: Wonderful things are done in the age. By the river of life it is drunk. 6 Restored to the dead to life: Vacant in divine praises: health is bestowed upon the sick. He sees light in the light. The lame walks straight: Glad Thuringia marvels; brightness gives sight to the blind. With the laws of nature broken: This hymn bears a greater resemblance to prose than to hymn-like modulation: because the first and third, and likewise the second and fourth of each verse, have a similar agreement in the ending syllables. But it by no means observes the feet necessary for an iambic dimeter poem: although in the number of syllables it presents the appearance of one. For it usually has a spondee in the second place instead of an iambus: and in the first three places it more often has a trochee in place of a spondee or an iambus. Praises and acclamations are proclaimed for her, most holy Elizabeth: who was the daughter of the king of Hungary, and united by the bond of marriage to the duke of Thuringia. Moreover, she, like that holy Anna, whom Luke mentions in the Gospel, having obtained the three stages of life through the various courses of time, virginal, conjugal, and widowed, and adorned with a triple crown, in all things proved herself a memorable example of humility, patience, poverty, and contempt of the world, and shone with remarkable miracles, as the history of her life, readily at hand for all, clearly shows. 2 NOTES. On the second verse. Most holy Elizabeth. Some have wrongly tried to adapt this hymn to Saint Helena, mother of the Roman emperor Constantine, who, having gone to Jerusalem, found the Lord’s cross. And in order to do this more conveniently, they changed the name Elizabeth into Helena, and arranged that the verse be read thus: Most holy Helena: from you born there came forth, not considering that they both spoil the poem, because of the smaller than proper number of syllables; and likewise establish as certain what is false, or at least ambiguous, namely that Saint Helena was originally from Hungary, which never

Transcription: ATR-1

EX PO. 325 fragiu[m] proprie voces illas significat quæ dabantur in co- muniis, & tabellis describebantur: quibus vnusquisque suâ declarauit voluntatem de aliquo in magistratum eligen- do. Iuuenalis. Libera si dentur populo suffragia: quis tam Perditus, vt dubitet Senecam proferre Neroni? Inde trâs- fertur ad significandu[m] auxilium: quod precibus aut quo- uis alio modo cuiquam præstatur. Et ideo sanctorum ora tiones pro nobis: sæpissime suffragia nuncupantur. Venit aurem id nomen verbo suffragor: quod adiuvare & fa- uorem præstare significat. Virgilius. Copia me perdit: tu suffragare rogatus. DE SANCTA ELIZABETH: alius hymnus. 1 Nouum sydus emi- cuit: Error uetus con- ticuit. Nouo splendore rutilans Plebs: nouas laudes iubilat. 2 In cuius nunc præ- coniæ Linguam soluat ecclesia. Nouæ præconis gloriam Promat sperando ueniam. 3 Dies solennis agitur: Dies salutis colitur. In qua, spes quæ promitti- tur: Hæc attestante redditur. 4 Ergo dei tu famula Elizabeth per secula Christo conregnans: ue- niam Nobis poscas & gratiâ. Amen. Carminis iambici dimetri regulæ non integrè seruat hic hymnus: quòd ipondeum in secundo, trochæum aute[m] & pyrrhichiu[m] in quouis loco admittat, quinpotius ad ter- minalem quandam syllabarum consonantiam deuergit: in eodem versu primum carmen & secundum inter se, ter tium itidem & quartum in huiusmodi similitudine deliné tiæ mutuum plærumque habent responsum. Inuitatur in illo ecclesia catholica totáque fidelium con- cio ad persoluendas deo nouas laudes: ob præclaras san- ctissimæ Elizabeth virtutes. Cuius vt oratio nobis suf- fragetur apud dominu[m]: humilis supplicatio ad ipsam de- mum dirigitur. 1 IANNOTATIONES. In primo versu. Nouu[m] sy- y iij du

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EX PO. 325 fragiu[m] properly signifies those votes that were given in assemblies and written on tablets: by which each person declared his own will concerning someone to be elected to office. Juvenal: “If free suffrages were granted to the people, who so lost to shame as to hesitate to bring Seneca before Nero?” From this it is transferred to signify help: which is granted to anyone by prayers or by any other means. And therefore the prayers of the saints for us are very often called suffragia . But that name comes from the verb suffragor , which signifies to help and to show favor. Virgil: “My strength is undoing me; you, when asked, lend your aid.” DE SANCTA ELIZABETH: another hymn. 1 A new star has shone forth: the old error has fallen silent. The people, shining with new brightness, raise new praises in joy. 2 In whose honor now may the Church loosen her tongue. May she proclaim the glory of the new herald, hoping for pardon. 3 A solemn day is being kept: a day of salvation is being celebrated. On this day, what is promised as hope: this is made sure by her witness. 4 Therefore, O you servant of God, Elizabeth, reigning with Christ forever, may you ask for pardon and grace for us. Amen. This hymn does not fully observe the rules of the iambic dimeter meter: because it admits a spondee in the second foot, and a trochee and a pyrrhic in any position; rather, it turns toward a certain terminal consonance of syllables: in the same verse, the first line and the second, likewise the third and the fourth, usually have a mutual response in a similar kind of resemblance. In this one the Catholic Church and the whole assembly of the faithful are invited to render new praises to God, on account of the splendid virtues of the most holy Elizabeth. In order that her prayer may be of help to us before the Lord, a humble supplication is directed to her herself. 1 NOTES. In the first verse. Nouu[m] sy- y iij du

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EXPO. 343 Dum subis tormentum: Nobis Verum Sina: Cæsa, lacte fluis Vt intremms chorum Sina sepeliris Tecum angelorum. 5 Monstra vitæ viam. 7 Sit laus deo patri, Vt philosophiam Summo Christo decus: Mundi transeamus: Spiritui sancto. Veram requiramus. Trinus honor v[er]nus. 6 Ora & inclina Amen. Hic hymuus, carminis trochaici trimetri gerit speciem in vnoquoq; versu quatuor co[m]plectes carmina, quoru[m] singulu[m] tribus constat pedibus disyllabis. Verutam e[st] loco trochęi nunc spondeu[m]. nunc iambu[m], nunc pyrrhichiu[m] recipit vt maiore studio & cura similis syllabarum desinentia seruata sit in duobus primis eiusdem versus carminibus, itidem & duobus postremis adinuicé: quà metrica ratio aut legitima pedum dispositio. In vltimo verò versu non est huiusmodi conformitas exitus syllabarum in sono vocalium, quoniam non est huic hymno proprius, sed omnibus hymnis huius formæ communis. Vnde & idem: postremus est versus hymni prius explicati. Aue maris stella, dei mater alma, cui iste quantum ad contextum & genus metri: admodum assimilatur. Laudatur in hoc hymno sacratissima virgo Catharina, quòd spretis mundi illecebris & pompa: Christum sponsum sibi delegit, & illi syncæro adhæsit amore. pro quo demùm grauia tormenta & mortem constantissime sustinuit: & angelico ministerio in monte Sina sepulta est. 1 IANNOTATIONES. In primo versu. Aue Catharina. Id nomen vulgo proferunt per e vocalem in secunda syllaba. Baptista tamen Mantuanus nostra tempestate in componendo carmine celeberrimus author, nec minus in oratione soluta disertus: in prologo secundæ parthenices (in qua tribus libris elegantissime vitam & agonem huius sacræ virginis p[er]secutus est) assignat Grecam originem huius nominis Catharina. ex qua haud dubie colligitur: quòd per à vocalem in secunda syllaba potius scribi debeat. Dicit enim ibidem, quòd vel a na[tur]a[n]gæos y iii quòd

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EXPO. 343 While you endure torment: For us, true Sinai: Slain, you flow with milk To the chorus of angels You are buried in Sinai With you. 5 Show the way of life. 7 Let there be praise to God the Father, So that philosophy Highest glory to Christ: We may pass through the world; To the Holy Spirit. Let us seek what is true. Threefold honor, true. 6 Pray and bow Amen. This hymn bears the appearance of a trochaic trimeter poem; in each verse it contains four lines, each of which consists of three disyllabic feet. But in place of the trochee it now admits a spondee, now an iamb, now a pyrrhic, so that with greater care and diligence a similar ending of syllables may be preserved in the first two lines of the same verse, likewise also in the last two in alternation: by metrical proportion or the proper arrangement of feet. But in the last verse there is not this kind of correspondence in the ending of syllables in the sound of vowels, because this is not proper to this hymn, but common to all hymns of this form. Hence the last verse is the same as that of the hymn previously explained: “Ave maris stella, Dei mater alma,” to which this one, as to its structure and kind of meter, is very similar. In this hymn the most holy virgin Catherine is praised, because, despising the enticements and pomp of the world, she chose Christ as her bridegroom and clung to him with sincere love. For this she finally endured very severe torments and death most steadfastly, and by angelic ministry she was buried on Mount Sinai. 1 IANNOTATIONES. In the first verse: Ave Catharina. That name is commonly pronounced with an e vowel in the second syllable. But Baptista Mantuanus, the most celebrated author of our time in composing verse, and no less eloquent in prose: in the prologue to the second Parthenice (in which in three books he most elegantly pursued the life and struggle of this holy virgin) assigns a Greek origin to this name Catharina, from which it is undoubtedly inferred that it should rather be written with an a vowel in the second syllable. For he says there that either by nature...

Transcription: ATR-1

HYMNORVM 328 quod est purus, vel a purifico, vel a desuo, vel a quod est riuus: vox illa deflecti tur, legimus enim (inquit) apud Pliniu[m], Hopponé Aphricæ oppidum (cuius episcopatum tenuit sanctus Augustinus) à Græcis catharitum appellari: quòd riuis & aquis es set irrigua. Quoduis horu[m] (ait) dixeris: rectè dixeris. Atqui in vnoquoque horum vocabulorum iam nominatorum: vnde nomen Catharina deduci potest: à vocalis: secundam tenet syllabam. Quare & in hac voce Catharina ab illis efformata: debet à: secundæ syllabæ & scribendo & proferendo inseri. Cæterùm & id in præsentia adiiciendum: quòd non debet eadem vox Catharina per K Latinum in fronte scribi, vt faciunt orthographiæ imperiti, in eum (vt coniectatu facilè est) induci errorem, quòd K Græcum, cuius loco Latini habent literam c, formam gerit & figuram K Latini. Et hoc similitudine decepti plerique: putarunt K Latinum, in capite dictionis illius ponendum loco K Græci: inchoantis illius dictionis scripturam, cum deberent illud in c apud Latinos commutare. Nulla siquidem dictio Latina inchoatur altera K: neque Carolus, neque caleæ neque Catharina, apud orthographos rectosque scriptores. 2 In secundo versu. Christum induisti. Spirituali quidem induendi genere, quo quis per dignam imitationem atque insitionem sibi mysticæ Christum circum ponit: eiusque similitudinem per virtutum opera & ornatum in se nititur exprimere perinde atque ferrum ignitum dicere tur induere ignem. Quod induendi genus commendat apostolus: cum ait ad Romanos. Induimini dominum Iesum Christum. Et ad Galatas. Quicunque in Christo baptisati estis, Christum induistis. 3 In quinto versu. Vt philosophiam mundi transeamus. Quidnam discriminisit in er philosophiam mundi & philosophiam veram siue diuinam: sub nomine sapientiæ beatus Iacobus satis explicat in sua epistola. De philosophia enim mundi loquens, qua mendaces sunt homines aduersus veritate: ait. Non est ista sapientia de sursum descendens à patre luminum: sed terrena, animalis, diabolica. Quæ autem de sursum est sapientia, primu[m] quidem pudica est, deinde pacifica, modesta, suadibilis, bonis sine

Transcription: Translated (English)

HYMNORUM 328 that which is pure, either from purifying, or from dew, or from that which is a river: that word is deflected. For we read, as he says, in Pliny, that Hopponé, a town of Africa (whose bishopric was held by Saint Augustine), is called by the Greeks catharitum, because it was watered by rivers and waters. Whichever of these you may say, you will say rightly. And yet in each of these words already named: from which the name Catharina can be derived: from the vowel it retains the second syllable. Therefore also in this word Catharina, as formed by them, the a of the second syllable must be inserted both in writing and in pronunciation. Moreover, this must also be added at present: that the same word Catharina ought not to be written at the head with Latin K, as ignorant orthographers do, lest they be led into an error (as can easily be conjectured), namely that the Greek K, in place of which the Latins have the letter c, bears the form and shape of the Latin K. And deceived by this resemblance, many have thought that Latin K ought to be placed at the beginning of that word in the place of the Greek K: at the beginning of the writing of that word, whereas they ought to have changed it into c among the Latins. For no Latin word begins with another K: neither Carolus, nor caleæ, nor Catharina, according to correct orthographers and writers. 2 In the second verse. Thou hast clothed thyself with Christ. Indeed in the spiritual manner of clothing oneself, by which a person, through worthy imitation and grafting in, mystically places Christ upon himself: and strives to express his likeness by works of virtue and by adornment in himself, just as one might say of red-hot iron that it is clothed with fire. This manner of clothing the apostle commends when he says to the Romans: Put on the Lord Jesus Christ. And to the Galatians: As many of you as have been baptized into Christ, have put on Christ. 3 In the fifth verse. That we may pass over the philosophy of the world. What difference there is between the philosophy of the world and true, or divine, philosophy, blessed James explains sufficiently in his epistle under the name of wisdom. For speaking of the philosophy of the world, by which men are liars against the truth, he says: This is not that wisdom descending from above from the Father of lights: but earthly, sensual, devilish. But the wisdom that is from above is, first of all chaste, then peaceable, modest, easy to be entreated, full of good things without

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EXPO. 329 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 Christo: mundum reconcilians sibi. Et vidimus gloriam eius: < Ioann. 1> gloriam quasi vni geniti à patre, plenum gratiæ & verita- tis. Vnde mons ille, vt symbolum & typus Christi, in diui- < Psal. 67> nis eloquius 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-> riali tumulta nobis inclinat. quado suis orationibus Christum < nobis reddit placabilem, facilémque præcibus no-> reduit placabilem, facilémque præcibus no- < stris & exorabilem.> DE 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]fitetur Nec promissis emollitur, Relictis erroribus. Nec terretur verbere. Con-

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EXPO. 329 without simulation. The Apostle to the Romans agrees with this, 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 an enemy 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, because he is the mystical mountain of God, on account of the sublimity of his dignity and excellence. For he who comes from above is above all. <John 3> Also on account of the giving of the law made on that mountain, because he himself is our lawgiver. Finally, on account of the manifestation of divine glory made on the same mountain, because God was in Christ, reconciling the world to himself. And we have seen his glory: <John 1> glory as of the only-begotten from the Father, full of grace and truth. Hence that mountain, as the symbol and type of Christ, is held sacred in divine discourse. As in the Psalm: “For the heavens dropped from the face of God, Sinai, from the face of the God of Israel.” And a little after, in the same place: “The Lord is among them in Sinai, in the sanctuary.” This true Sinai, however, the holy virgin Catherine on material Sinai inclines to us when, through her prayers, she makes Christ gracious to us and, by our prayers, easy to be entreated and accessible. DE SANCTA CATHARINA: another hymn. Let us praise Catherine. Let us present to her neither hair nor garments, the signs of virtues, but the offerings of our heart and the reverence of our lips, so that by certain hope we may draw breath through her intercessions. 2 Catherine, upheld by faith, does not fear Judge Maxentius. The divine law strengthens her speech, which confounds the teachers of the Gentiles. 3 Overcome, she confesses Christ, having abandoned errors. The Judge orders that she be burned. Not by hair nor garments are the emblems of virtue; but by fire: yet let them be scorched with unjust bodies. 4 As gold has been tested by the burning of the furnace. For those whom Christ has preserved, outside the fire: he cooked them, he purified them within by faith, confession. 5 After these things the king tries with blandishments to seduce the virgin. Nor is she softened by promises, nor is she terrified by the lash. 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 ve- ste, 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 ex- cellentia, splendor & gloria suarum virtutum. 2 In secundo versu. Fulta fide Catharina. Fulta: stabili- ta, munita, corroborata, à fulcior, iris, cuius actiuum ful- cio, is, ire, significat sustentare, munire, & co[s]olidare quip piam ne decidat. Cæterùm Maxentius ille cuius meminit præsens versus: filius fuit Maximiani (qui & Herculeus di ctus est) consortis quidem imperij Romani cum Diocle- tiano: & illi crudelitate quàm simillimi. Postquam autem ambo, sanctorum martyrum sanguine (quem stygio furo- re debacchantes in toto terrarum orbe effuderant) satis inebriati: imperij insignia deposuissent, vt priuati in ocio reliquam transigerent ætatem, Maxentius hic patri succe- dens in imperio: tyrannum potius quàm Imperatoré gelsit, scelerumque immanitate longè patrem superauit: in o- mnem profusus libidinem ac magicis præstigijs addictissi m[ajesta]tis, 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] in- cidit in foueam quàm fecit. Sub hoc igitur immanissimo persecutore cum in finibus Aegyptiis versaretur: beata Ca tharina suum expluitt agonem. 3 In tertio versu. Sed torrentur inustis corporibus: Torrentur inquam: non sensibili ignis l[es]sione aut consum ptione, nam illos omnino non tetigit ignis: nec ipsis quic- quam molestiæ intulit (quemadmodum de tribus pueris in fornacem babylonicam missis: dicit Daniel) sed sola ap- plicatione iniectionéque in ignem: cui iussu tyranni fue- runt immissi vt exurerentur. Itaque verbum illud, non cre- mationis actum nobis hic insinuat: sed modum ac habitu, secundu[m] Dana. 3.

Transcription: Translated (English)

EXPO. 347 bores. From this is derived insigne , that is, a mark: which signifies a sign and indication of excellence on account of nobility, magistracy, victory, virtue, or any other thing displayed in vesture, arms, or some other outward dress for distinction. Virgil: “Let us change shields, and adapt for us the emblems of the Danai.” Thus the emblems of virtues are those ornaments which one has obtained on account of virtue. Cicero to Appius. For many have also attained the emblems of virtue even without virtue. And in this place the emblems of the virtues of Saint Catherine are the excellence, splendor, and glory of her virtues. 2 In the second verse. “Upheld by faith, Catherine.” Upheld: established, fortified, strengthened, from fulcio , is , whose active form fulcio , is , ire , signifies to support, fortify, and consolidate something, lest it fall. Moreover, Maxentius, whom the present verse mentions, was the son of Maximian, who was also called Herculeus, a partner indeed in the Roman empire with Diocletian, and very similar to him in cruelty. But after both, having been sufficiently drunk with the blood of the holy martyrs, which they had poured out throughout the whole world while raging with Stygian fury, had laid aside the insignia of empire in order to spend the rest of their lives in private leisure, this Maxentius, succeeding his father in the empire, behaved more as a tyrant than an emperor, and far surpassed his father in the enormity of his crimes; given over to every lust and most devoted to magical arts, as church history relates at length in book eight. At last he perished miserably in the manner of tyrants, when, waging war against Constantine for the seizure of the empire, he was caught in his own snares and fell into the pit which he had made near the Milvian Bridge. Under this most savage persecutor, while she was dwelling in the Egyptian regions, blessed Catherine completed her contest. 3 In the third verse. “But they are tormented in bodies burnt.” Tormented, I say: not by the sensible injury or consumption of fire, for fire did not touch them at all, nor did it bring them any harm whatsoever, as Daniel says of the three boys cast into the Babylonian furnace; but only by the application and casting into the fire, into which they were thrown by the tyrant’s command so that they might be burned. Therefore that word does not here indicate the act of burning, but the manner and condition, according to Dan. 3.

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HYMNORVM secundum quem revera absumpti fuissent: nisi diuina virtu eos seruasset incolumes Pote[n]t & id ad exitium vitæ eoru[m] insinuandum: intelligi dictum. Nam Hammis circumdati, omnes placida morte quieuerunt reddentes animas deo quen fuerant confessi, non tamen ignis violentia adacti ad mortem: sed diuino beneplacito imponente finem eorum martyrio. Quare correri hic dicuntur, quia rebus humanis sunt exempti: eorum more qui in Himnas coniecti animam exhalant, citra tamen omnem cruciatum aut afflictione n corporum. 6 In quarto versu. Velut aurum comprobauit. Intelligendus est ad complementum sententiæ hoc loco accusatius eos: qui referat rhetores siue doctores gentilium, vt hic habeatur sensus. Adustio fornacis comprobauit eos philosophos Christum confessus: velut aurum. Debet enim hic integra & perfecta esse sententia, non dependens ex sequentibus: quod vix bene præstari poterit sine huiusmodi accusatiuo subaudito. Sumptus autem est hic locus ex libro Sapientiæ: ita de iustis qui coram hominibus tormenta passi sunt dicente. In paucis vexati: in multis bene disponentur: quoniam deus tentauit eos: & inuenit illos dignos se, tanqua[m] aurum in fornace probauit illos, & quasi holocausti hostiam accepit illos: & in tempore erit respectus illorum. 6 In sexto versu. Nec intra se capitur. Id est rex ipse Maxentius non est suæ mentis compos, sed furore actus & sæuo percitus ætro: extra se rapitur more immanis belux, non continens se intra metas rationis, sed humanæ moderationis fines & limitos egrediens. Qui enim iracundia exagitatus effusis habenis indulget animo: iam ampli[us] se intra seipsum non continet, sed rabie concitus exit hominem. In eodem quoque versu: soli Catharinæ turba multa creuisse tunc dicitur. Nam cum sola esset Christi partes defendens contra tyranni sæuitiam, multa illi deinde turba accessit consortio fidei: per ipsam ad Christum conuersa, vt sequens declarat versus. 7 In septimo versu. Clausæ lumen ne claudatur. Ne lumen (inquit) coelitus immissum carceri, aut fidei Christianæ claritas, ipsius virginis Catharinæ clausæ retro carcer: claudatur & occultetur alijs, nullisque fiat manife- stum:

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HYMNORUM according to which they would truly have perished: unless divine power had preserved them unharmed. This can also be understood as having been said to indicate the destruction of their life. For, surrounded by the flames, they all rested in a peaceful death, yielding their souls to God whom they had confessed, yet not driven to death by the violence of the fire: but by the good pleasure of God bringing their martyrdom to an end. Wherefore they are said here to be consumed, because they are removed from human affairs: in the manner of those who, cast into the flames, breathe out their soul, yet without any torment or affliction of the body. 6 In the fourth verse. He proved them like gold. To complete the sentence, the accusative case must here be understood for them: referring to rhetoricians or teachers of the pagans, so that the sense may be as follows. The burning of the furnace proved those philosophers who confessed Christ, like gold. For here the sentence must be complete and perfect, not depending on what follows: which can scarcely be well supplied without such an understood accusative. This passage is taken from the Book of Wisdom: where he speaks thus of the righteous who suffered torments before men. In a little while they were chastened: in many things they shall be well disposed. For God tested them and found them worthy of himself, and tried them like gold in the furnace, and accepted them as a burnt offering: and in the time of their visitation there shall be respect for them. 6 In the sixth verse. Nor is he contained within himself. That is, King Maxentius himself is not master of his own mind, but driven by frenzy and stirred by savage wrath: he is carried outside himself like a wild beast, not keeping himself within the bounds of reason, but going beyond the limits of human restraint. For he who, stirred by anger, gives free rein to his mind with loosened reins: no longer contains himself within himself, but, urged on by madness, goes out of his humanity. In the same verse also it is said that a great crowd then grew around Catherine alone. For since she alone was defending Christ’s cause against the tyrant’s cruelty, a great crowd thereafter joined her in the fellowship of faith: turned through her to Christ, as the following verse declares. 7 In the seventh verse. The closed one, lest the light be shut in. Lest the light, says he, sent from heaven into the prison, or the clarity of the Christian faith, within the prison of the virgin Catherine herself, be shut up and hidden from others, and made manifest to none:

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EXPO. 333 stum: illud lumen illucet Porphyrio. Nam & per cæleste lumen conspectum in carcere inductus est Porphyrius pri mum ad fidem amplectendam & spirituale lumen agnitioque fidei per sacram virginem ei illuxit, quandoquidé ipsius suasu, exhortatione & prædicatione: ad Christum conuersus est. 8 In octauo versu. Huius ergo concionis. Quæ scilicet imitata est fide Porphyrij & regine: vt modo dictu est, nosi psi co[n]cordes conformesq; & similes co[n]stata atq; stabilitate in bono, hoc est, nosipsi conformantes nos & similes facti constantia huius sacrae concionis per imitationem morum: consimili patientia vincamus incursus & molestias persecutionum huius mundi, efficiamurque veri affectatores patientia ipsorum. Porrò in nonnullis libris ecclesiasticis comperiuntur & alij duo hymni omnino eiusdem generis & formæ cum isto: prosequentes reliquam martyrij huius sacrae virginis enarrationem vsque ad foelicem et mortem & sepulturam. Qui quoniam apprimè digni sunt & præclari, immò videntur partes esse reliquæ alicuius totius hymni, ex quo hic qui nunc explicatus est desumptus censetur: ambo hic sine ampliori expositione (na satis plani sunt) subnectuntur. IDI SANCTA CATHARINA: alius hymnus. 1 Pangelingua gloriosæ vim. virtute numinis: virginis præconium. struem de hâc lignoru[m] gemmæ iubar preciosæ ictu frange fulminis. descendat in medium: 4 Vox co[m]pletur: mox iu[n]ctu vt illustret tenebrosæ rotaru[m] dissoluitur. (ra. mentis domicilium. astans molis ex pressura 2 Virgo poenis iam attrita populi pars teritur: rotarum patibulo pars baptismu[m] susceptu. præsentatur præmunita virgini coniungitur. (ra fidei signaculo. 5 Fide fidens occultata genu flectit, orat ita regis vxor emicat: circunstante populo. deos regis detestata 3 Vt confirmes spem tuoru[m] Christum regem prædicat. & honorem nominis, totis mammis cruciata: & elidas superborum spe constanti dimicat. Decol

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EXPO. 333 ...that light shines forth to Porphyrius. For by that heavenly light, when brought into sight in prison, Porphyrius was first led to embrace the faith, and through the sacred virgin the spiritual light and recognition of the faith shone upon him, when, indeed, through her persuasion, exhortation, and preaching he was converted to Christ. 8 In the eighth verse. Of this sermon therefore, which indeed imitated the faith of Porphyrius and the queen, as has just been said, may we ourselves be harmonious, conformable, and alike, steadfast and stable in what is good; that is, may we ourselves, being made conformable and like through the constancy of this sacred sermon by imitation of conduct, with like patience overcome the assaults and troubles of the persecutions of this world, and may we become true followers of their patience. Moreover, in certain ecclesiastical books there are found two other hymns altogether of the same kind and form as this one, following the remainder of the martyrdom of this sacred virgin, down to her blessed death and burial. Since these are especially worthy and excellent, indeed they seem to be the remaining parts of some whole hymn, from which the one now explained is thought to have been taken: both are here set down without further explanation, since they are sufficiently clear. IDI SANCTA CATHARINA: another hymn. 1 The tongue proclaims the glorious virgin the splendor of a precious gem. let it come down into the midst: by the force of divine power: that it may illumine the darkened let it break the heap of wood dwelling-place of the mind. with the stroke of lightning. 2 The virgin, now worn down by torments, 4 The voice is fulfilled: soon the joined is presented on the rack of wheels, wheels are broken apart. (ra. fortified in advance While the crowd stands by, under the pressure with the seal of faith. of the mass, part of the people is crushed; bends her knee, and prays thus part, having received baptism, amid the assembled people. is joined to the virgin. (ra 3 That you may confirm the hope of your own 5 Trusting in faith, hidden, and the honor of the name, the king’s wife shines forth: and cast down the pride of the proud, she detests the gods of the king she proclaims Christ the king. Though tortured in all her breasts, with her whole being tormented, with steadfast hope she contends. Decol

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EXPO. 351 Votis precamur cordium Audite preces suplicum. 3 Qui cælum uerbo clauditis Seras & eius soluitis: Nos à peccatis omnibus Soluite iussu quæsumus. 4 Quorum præcepto subitur Salus & languor omnium: Sanate ægros moribus Nos reddentes virtutibus. 5 Et cum iudex aduerit Christus in fine seculi: Nos sempiterni gaudij Faciat esse compotes. Amen. II Hymnus iste, carminis iambici dimetri solum retinet numerum 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 apostolorum honorem, ad quos deinde sermo dirigitur, eorum explicans dignitatem & sublimitatem: postulânsque vt nunc peccatorum nobis impetrent medelam, & in die adventus domini ad iudicium: gloriam sempiternam. IANNOTATIONES. In primo versu. Exultet cælum laudibus. Nomine cæli: angelica substantia quæ in cælis versatur, & nomine terræ: humana intelligitur natura, quæ terram habitat. Nam vtrique earum & nulli aliarum creaturarum convenit exultare & iubilare diuinis laudibus in sanctorum solennitate: quòd solæ rationales sint & intellectu præditæ. Quinimmo sæpius in scriptura cælum & terra hoc modo accipiuntur, & adinuicem coniunguntur, vt in Esaiæ. 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 Esai.1. Deut.31. Psal.95.

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EXPO. 351 We pray with the vows of our hearts, Hear the prayers of the suppliant. 3 You who close heaven by your word, And open its gates: Free us, we ask, from all our sins By your command. 4 By whose command is brought about The salvation and the sickness of all: Heal the sick in character, Restoring us to virtue. 5 And when the Judge shall have come, Christ at the end of the world: May he make us sharers In everlasting joy. Amen. II This hymn retains only the number of syllables of iambic dimeter in each verse, without the proper arrangement of feet. For in the second place it often has a spondee instead of an iamb; and in the earlier positions a pyrrhic instead of a spondee or iamb occurs, and also a vowel following the vowel of another word without elision. In it the whole church of the faithful is stirred up: to celebrate the solemn feast in honor of the apostles, to whom the discourse is then directed, explaining their dignity and exalted rank; and asking that they now obtain for us a remedy for our sins, and on the day of the Lord’s coming to judgment, everlasting glory. I. Annotations. In the first verse: “Let heaven exult with praises.” By the name of heaven is understood the angelic substance which dwells in heaven, and by the name of earth, human nature, which inhabits the earth. For it is fitting for these two, and for no other creatures, to exult and rejoice in divine praises on the solemn feast of the saints, since they alone are rational and endowed with understanding. Indeed, in Scripture heaven and earth are often taken in this way and joined together, 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. 31. Ps. 95.

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Hymnorum Latentur 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 solen[n]ia, eiusdem verbi sit accusatiuus: & gloria, ablatiuus ab eodem rectus. 2 In secundo versu. Vos secli iusti iudices. Id ex Matth[ew]o < Matth. 19.> 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, & glorifi cent 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 < Ioan. 20.> 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 < Luc. 9.> duodecim apostolis, dedit eis virtutem & potestatem super omnia dæmonia, & vt languores curarent: & misit illos prædicare regnum dei & sanare infirmos. Egressi autem circuibant per castella: evangelizantes & curantes vbi que. 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)

Hymns Let the heavens rejoice and let the earth be glad; let the sea and all that is in it be moved. But those two, I mean heaven and earth, are joined here to the verb they sing: as nominatives to their verb, so that in sacred solemnity the accusative is of the same verb: and glory, the ablative governed by the same. 2 In the second verse. “You righteous judges of the world.” This is found in Matthew < Matt. 19.>, 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. That the apostles are the lights of the world is also shown by the same evangelist in the sermon which the Lord made to them on the mountain: “You are,” he says, “the light of the world. No one lights a lamp and puts it under a bushel, but on a candlestick, that it may give light to all who 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 shut heaven with a word.” Indeed, this was said to all of them by the Lord in Matthew: Amen I say to you, whatever you shall bind on earth shall be bound also in heaven, and whatever you shall loose on earth shall be loosed also in heaven. The same thing was expressly granted to them in John < John. 20.>, when he said: “Receive the Holy Spirit; whose sins you shall forgive, they are forgiven them, and whose you shall retain, they are retained.” 4 In the fourth verse. “At whose command he is subject.” This is made clear from Luke: where he says that Jesus < Luke. 9.>, 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 when they went out, they traveled through the towns, preaching the gospel and healing everywhere. Likewise also from Mark: where the Lord, about to return to heaven, says to his disciples: “And these signs shall follow those who believe: in my name they shall cast out demons, they shall speak with new tongues, they shall take up serpents, and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover.” 5 In the fifth verse. “Christ at the end of the age.” Here, by the ablative “at the end of the age,” it must be read, not by the accusative “to the end,” because the noun of time, joined to the preposition in,

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EXPO. 353 in ablativo deber constitui. Vt Christus veniet mundum iu dicaturus in nouissimo die: non in nouissimum diem, & in fine mundi venturus est: non in finem. Ita in tertio huius hymni versu potius dicendum: seras & eius soluitis, quam serasque eius soluitis, ad fugiendum nimium hiatum: pro- pter vocalis subiunctionem ad alterius dictionis vocalem fine collisione. Et si qua talia occurrunt castiganda: sine præiudicio possunt emendari, vbi id ratio locutionis lati- næ aut carminis aut sententia efflagitat. IDE APOSTOLIS: alius hymnus. Æterna Christi 5 Nadata pendent uisce- munera ra. A Apostolorum glo- Sanguis sacratus funditur: ria Sed permanent immobi- Laudes canentes debi- les: tas: Vitæ perennis gratia. Lætis canamus mentibus. 6 Deuota sanctorum fides: 2 Ecclesiarum princi- Inuicta spes credentium, pes: Perfecta Christi chari- Belli triumphales duces. tas Cælestis aulæ milites: Mundi triumphat prin- Et uera mundi lumina. cipem. 3 Terrore uicto seculi 7 In his paterna gloria= Spretisq; poenis corpo- In his uoluntas filij, ris: Exultat in his spiritus. Mortis sacræ compendio Cælum repletur gaudiis. Vitam beatam possident. 8 Tenunc redeptor quæ- 4 Traduntur igni mar- sumus: tyres: Vt ipsorum consortio Et bestiarum dentibus. Lungas precantes seruulos Armata sæuit ungulis In sempiterna secula Tortoris insani manus. Amen. 2 Hymnus

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EXPO. 353 in the ablative ought to be construed. As Christ will come on the last day to judge the world: not on the last day, and he will come at the end of the world: not at the end. So in the third verse of this hymn it should rather be said: seras & eius soluitis , rather than serasque eius soluitis , to avoid too great a hiatus: on account of the joining of a vowel to the vowel of another word without collision at the ending. And if any such things occur that need correction, they may be amended without prejudice, where the reason of Latin expression, or of verse, or of sense requires it. On the Apostles: another hymn. Eternal gifts of Christ 5 Their naked entrails hang. O glory of the Apostles Consecrated blood is shed: singing due praises: Yet they remain unmoved: let us sing with joyful minds. The grace of everlasting life. 2 Princes of the churches: 6 The devoted faith of the saints: Triumphant leaders in war. The unconquered hope of believers, Soldiers of the heavenly court: The perfect charity of Christ And the true lights of the world. Triumphs over the prince of the world. 3 The terror of the age having been overcome 7 In these the Father's glory= and the punishments of the body despised: in these the will of the Son, By the short passage of sacred death the Spirit rejoices in these. They possess blessed life. Heaven is filled with joys. 4 Martyrs are handed over to fire: 8 Then, Redeemer, we pray: And to the teeth of beasts. That by their fellowship With claws armed thy servants, praying long, the hand of the mad torturer rages. Into everlasting ages. Amen. 2 Hymn

Transcription: ATR-1

Hymnorum Hymnus iste, carminis iambici dimetri legibus rectè ac integre coercetur: hoc solo excepto quòd in septimi versus tertio carmine pyrrhichius pro iambo constituitur in secundo loco. Verùm pulchro & eleganti corpori non magnam infert deformitatem neuulus. In eo sanctorum apostolorum gloriosi tituli laudésque depromuntur: nec non & inuicta animi constantia in perferendis pro confessione veræ fidei tormentis. Nempe apostoli dei omnes, martyrium gloriosum pro Christo perpessi sunt: & calicem domini biberunt. Quare à multis præsens hymnus decantari plærunque solet etiam de pluribus martyribus non apostolis: commutato duntaxat secundo carmine primi versus, scilicet apostolorum gloria, in hoc carmen, & martyrum victorias. Nam tota hymni (qui oppidò quàm suauis est & elegans) sententia: vtrisque aptè congruit. IANNOTATIONS. In primo versus. Laudes canetes debitas. Hoc in versus & participium canentes ponitur, & verbum canimus: neutrum tamen superflue. Vtrunque enim: suum habet accusatium cui adiungatur. Participiu[m] quidem: accusatiuo laudes debitas asciscitur, verbum autem: accusatiuo æterna munera, præter quem: & ablatiu[m] habet, gloria, id est in gloriam vel propter gloriam apostolorum. Quòd si quis malit ablatium illum cum participio ordinare: non illi refragamur, nam ob id non mutatur sententia sed ferè eadem est. 2 In secundo versus. Ecclesiarum principes. De ipsis enim dictum est in psalmo. Pro patribus tuis nati sunt tibi filij: constitues eos principes super omnem terram. Et rursum in alio loco psalmi. Mihi autem nimis honorificati sunt amici tui deus: nimis confortatus est principatus eorum. Fuerunt & triumphales duces belli contra scribas & Pharisæos: volentes nomen Iesu Christi benedictum in secula: eradere de terra & penitus abolere. Etiam contra reges terræ & principes: qui conuenerunt in vnum aduersus dominum, & aduersus Christu[m] eius. Et quòd longè valentius est: contra horrendos dæmones, quos suis phanis & idolis expulerunt, ac reclamante toto mundo inuitisque tenebrarum potestatibus: cultum nominis Christi induxerunt, multo sanè insigniore laude digni, quàm Romani duces & cæsares omnes: ac honoratiore triumpho ad immarcessibilem

Transcription: Translated (English)

Of hymns This hymn is rightly and properly confined by the rules of iambic dimeter; with this one exception, that in the third line of the seventh verse a pyrrhic is placed in the second position instead of an iamb. Yet a small flaw does not bring much deformity to a beautiful and elegant body. In it the glorious titles and praises of the holy apostles are set forth; and also their unconquerable steadfastness of mind in enduring torments for the confession of the true faith. For surely all the apostles of God suffered glorious martyrdom for Christ, and drank the cup of the Lord. Wherefore this hymn is often sung by many also about other martyrs who were not apostles, only the second line of the first verse being changed, namely, “the glory of the apostles” into “the victories of the martyrs.” For the whole sense of the hymn, which is exceedingly sweet and elegant, fits both very well. ANNOTATIONS. In the first verse. “Singing the due praises.” Here the participle canentes and the verb canimus are used; neither, however, is superfluous. For each has its own accusative with which it is joined. The participle is joined with the accusative laudes debitas, while the verb has the accusative æterna munera; besides which it has an ablative, gloria, that is, “to the glory” or “because of the glory” of the apostles. But if anyone prefers to construe that ablative with the participle, we do not object to him; for on that account the sense is not changed, but remains almost the same. 2 In the second verse. “Princes of the churches.” For it is said of them in the psalm: “Instead of thy fathers there were born to thee sons: thou shalt make them princes over all the earth.” And again in another place in the psalm: “But to me thy friends, O God, are exceedingly honored: their principality has been greatly strengthened.” They were also triumphant leaders in the war against the scribes and Pharisees, who wished to erase the name of Jesus Christ, blessed for ever, from the earth and utterly abolish it. Likewise against the kings of the earth and the princes, who came together as one against the Lord and against his Christ. And, what is far more powerful, against the dreadful demons, whom they drove out of their shrines and idols, and, with the whole world protesting and the powers of darkness unwilling, they introduced the worship of the name of Christ, truly worthy of much greater praise than all the Roman generals and caesars, and of a more honorable triumph to the unfading...

Transcription: ATR-1

EXO. 355 cessibilem gloriam cælis inuecti, ornatiq[ue] caput sacrum victrice corona. 3 In tertio versu. Mortis sacra compendio. Compendium, via breuior dicitur, quasi ad latus constituta citiusq[ue]; ad terminum ducens quàm ea quæ publica & protrita est. Vt in secundo libro Regum dicitur Achimaas cucurrisse < 2. Reg. 18.> per viam compendij & transisse Chusi: qui tamen prior ad cursum se accinxerat. Quoniam autem mors corporalis quam pertulerunt apostoli & martyres, admodum breuis est in collatione ad vitam sempiternam, quam per morte illam sunt affecuti: rectè dicuntur hic possidere vitam beatam per sacra mortis compendium, quasi mors illa fuerit via quædam compendiaria ad assequendum illum terminum & metam: scilicet vitam incorruptibilem. 4 In quarto versu. Traduntur igni martyres. Hæc immania tormenta quæ sustinuerunt martyres Christi: beatus Paulus ad Hebræos scribens ita complectitur. < Heb. 11.> Alij autem distenti sunt: non accipientes redemptionem vt meliorem inuenirent resurrectionem. Alij verò ludibria & verbera experti: insuper & vincula & carceres, lapidati sunt, secti sunt, tentati sunt, in occasione gladij mortui sunt. Circulerunt in melotis, in pellibus caprinis: egen tes, angustiati, afflicti: quibus dignos non erat mundus. In eodem versu. Armata sæuit vngulis. Vngula ab vnguis deriaturum est, non tamen diminutium: quia non im minuit sui primitiui significatum, sed denominatiuum. Et dicitur de ijs animalibus quæ digitos non habent: sicut vnguis eorum propriè est animalium quæ digitis sunt præditæ. Ouidius. Vnguláque in qui nos delapsa absumitur vngues. Interdum verò idem nomen pro instrumento sumitur ferreo, vt pectine aut alio quouis: quo dilacerantur aut discerpuntur corpora hominum in equuleo extentorum. Prudentius in hymno de sancto Romano. Amor coronæ poenæ præuenit trucem: lietoris artem sponte nudas offerens, costas bisulcis execandas vngulis, vbi tria sunt carmina iambica trimetra, quo genere metri: totus ille hymnus (qui copiosissimus est & elegatissimus) coponitur. Idem in hymno de sancto Vincentio: Per te, per illum carcerem: honoris augmentum tui, per vincla, flammas, z ij vngelas,

Transcription: Translated (English)

EXO. 355 having been carried into the glory of heaven, and their sacred head adorned with the victorious crown. 3 In the third verse. By the sacred shortcut of death. Compendium is called a shorter way, as if placed at the side and leading more quickly to the end than that which is public and well-trodden. As in the second Book of Kings it is said that Ahimaaz ran by the way of the shortcut and passed by Chushi: though he had previously prepared himself for the race. And because bodily death, which the Apostles and martyrs endured, is very brief in comparison with eternal life, which they attained through that death, they are rightly said here to possess blessed life through the sacred shortcut of death, as if that death had been a certain abbreviated road for attaining that end and goal: namely, incorruptible life. 4 In the fourth verse. The martyrs are handed over to the fire. These immense torments which the martyrs of Christ endured, blessed Paul, writing to the Hebrews, sums up thus. Others, however, were stretched out: not accepting redemption, that they might find a better resurrection. Others truly endured mockings and scourgings: moreover also chains and prisons; they were stoned, they were sawn asunder, they were tempted, they died in the place of the sword. They wandered about in sheepskins, in goatskins: needy, distressed, afflicted: of whom the world was not worthy. In the same verse. Armed cruelty rages with claws. Ungula is derived from unguis, though not as a diminutive: because it does not lessen the meaning of its primitive word, but is denominative. And it is said of those animals which do not have fingers: just as unguis properly belongs to those animals which are furnished with fingers. Ovid: And the claw, into which we have fallen, consumes our nails. Sometimes, however, the same name is taken for an iron instrument, such as a comb or any other: by which the bodies of men stretched out on the rack are torn or mangled. Prudentius, in the hymn on Saint Romanus. The love of the crown anticipates cruel punishment: willingly offering the art of the executioner, naked, with a two-forked claw to tear the ribs apart, where there are three iambic trimeter verses, of which meter the whole hymn (which is most copious and most elegant) is composed. The same, in the hymn on Saint Vincent: Through you, through that prison: the increase of your honor, through chains, flames, z ij claws,

Transcription: ATR-1

Hymnorum vngulas, per carceralem stipitem. Vbi quatuor sunt carmina iambica dimetra, nam & tota illa ode (de qua paulo post fiet mentio) hoc genere metri conficitur, Et in hac acceptione sumitur hic: sicut & in illo loco hymni plurium martyrum inferius explicati, His cessit lacerans fortiter vngula. 6 In sexto versu. Mundi triumphat principem. Triumphare verbum etsi suaptè natura neutrale sit, & significet obtinere triumphum eoque potiri, interdum tamen vim habet actiui verbi, & superare significat siue vincere, accusatium que petit, vt hoc in loco Prudentius in hymno de sancto Laurentio. Antiqua phanorum parens, iam Roma Christo dedita, Laurentio victrix duce, ritum triumphas barbarum. Quatuor sunt ibi carmina iambica dimetra, sicut & totus ille hymnus (qui cultissimus est & diffusissim[us]) hoc genere metri constituitur. Inde participium triumphatus, victum significat siue superatum, & de quo actus est triumphus. Mantuanus in principio secundæ parthenices. Atque triumphato victricia bella tyranno. 7 In septimo versu. In his paterna gloria. Pronomen illud his, tertio hic repetitum, demonstrat fidem, spem, & charitatem sanctorum (quæ Christi charitas hic dicitur, quia in Christum habetur) nominatas in præcedenti versu. Aut si malis, monstrat apostolos & martyres, hoc hymno celebratos. Tres verò illi nominatiui, paterna gloria, voluntas filij, & spiritus, insinuantes nobis tres summæ diuinitatis personas, ordinantur ad idem verbu exultat, quo vnitas significetur deitatis. DE APOSTOLIS: alius hymnus. A Nnue Christe seculorum domine: Nobis per huius tibi chara merita, Vt quæ te coram grauiter deliquimus: Huius soluantur gloriosus precibus 2 Salua redemptor plasma tuum nobile: Signatum sancto uultus tui lumine Ne

Transcription: Translated (English)

Hymns nails, through the prison stake. Where there are four iambic dimeter verses, for the whole ode (of which mention will be made a little later) is composed in this kind of meter; and here it is taken in this sense, as also in that passage of the hymns of many martyrs explained below: “To these the fiercely tearing nail yielded.” 6 In the sixth verse: “The world triumphs over the prince.” The verb “to triumph,” although by its very nature it is neutral, and signifies to obtain a triumph and to possess it, nevertheless sometimes it has the force of an active verb, and means to overcome or defeat, and it takes an accusative, as here in Prudentius in the hymn on Saint Laurence: “The ancient father of pagans, now Rome devoted to Christ, victorious through Laurence as leader, triumphs in barbarous rite.” There are four iambic dimeter verses there, just as the whole hymn also (which is most polished and most extensive) is composed in this kind of meter. Hence the participle “triumphato” means “conquered” or “overcome,” and refers to one against whom a triumph has been celebrated. Mantuan, at the beginning of the Second Parthenice: “And with the tyrant triumphed over, victorious wars...” 7 In the seventh verse: “In these paternal glory.” That pronoun “in these,” repeated here for the third time, indicates the faith, hope, and charity of the saints (which here is called the charity of Christ, because it is held in Christ), named in the preceding verse. Or, if you prefer, it indicates the apostles and martyrs, celebrated in this hymn. But those three nominatives, “paternal glory,” “the will of the Son,” and “the Spirit,” suggesting to us the three persons of the supreme divinity, are referred to the same verb “exults,” so that the unity of the Godhead may be signified. OF THE APOSTLES: another hymn. ANnue, Christ, Lord of the ages: For us, through the dear merits of this one, to you, That the things by which we have grievously offended you in your presence: May they be absolved by the glorious prayers of this one. 2 Save, Redeemer, your noble creation: Marked with the holy light of your face Ne

Transcription: ATR-1

E X P O. 357 Ne lacerari sinas fraude dæmonum: Propter quos mortis exoluisti precium. 3 Dole captiuos esse tuos seruulos Absoluereos, 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 iij est 1: Tim. 1. Psal. 144.

Transcription: Translated (English)

E X P O. 357 Do not allow them to be torn apart by the fraud of demons: For whom thou didst pay the price of death. 3 Pity that thy servants are captives; Release them; raise up those bound in chains. And those whom thou hast redeemed with thine own blood, Good King, make to rejoice with thee forever. 4 To thee, blessed Jesus, Lord, Be glory, strength, honor, and dominion, Together with the Father and the holy Paraclete. With whom thou reignest, God before the ages. Amen. This present hymn bears the appearance and form of iambic senary verse: for in the uneven places, the first, third, and fifth, it ought to contain a spondee or an iamb; but in the even places, the second, fourth, and sixth, an iamb only, or at the last place a pyrrhic. But such a rule is not observed exactly in this hymn. For instead of a spondee, likewise also instead of an iamb, a trochee is sometimes placed: sometimes also in the earlier positions a pyrrhic, so that only the number of syllables is common with that verse. And it is altogether similar in structure to the hymn explained before, "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 of sins, deliver us from the fraud of the devil, and make us, redeemed by his blood, partakers of eternal bliss. ANNOTATIONS. On the first verse. "Lord of the ages." Christ is here called Lord of the ages, because he is God, ruler, arranger, and disposer of all times, periods, successions, and courses of duration of things. And this seems to be drawn from blessed Paul, who wrote thus to Timothy: "Now to the King of the ages, immortal, invisible, the only God: honor and glory for ever and ever. Amen." And his kingdom is called by the prophet in the psalm the kingdom of all ages, because it embraces all ages and successions of time, both those which have passed, and those which now are present, and those which are to come. For his dominion: z iij est 1: Tim. 1. Psal. 144.

Transcription: ATR-1

Hymnorum quód est purus, vel a purifico, vel a desluo, vel a quod est riuus: vox illa deflecti tur, legimus enim (inquit) apud Pliniu[m], Hopponé Aphricæ oppidum (cuius episcopatum tenuit sanctus Augustinus) à Græcis catharitum appellari: quòd riuis & aquis es set irrigua. Quoduis horu[m] (ait) dixeris: rectè dixeris. Atqui in vnoquoque horum vocabulorum iam nominatorum: vnde nomen Catharina deduci potest: à vocalis: secundam tenet syllabam. Quare & in hac voce Catharina ab illis efformata: debet à: secundæ syllabæ & scribendo & proferendo inseri. Cæterùm & id in præsentia adiiciendum: quòd non debet eadem vox Catharina per K Latinum in fronte scribi, vt faciunt orthographiæ imperiti, in eum (vt coniectatu facilè est) induci errorem, quòd K Græcum, cuius loco Latini habent literam c, formam gerit & figuram K Latini. Et hoc similitudine decepti plerique: putarunt K Latinum, in capite dictionis illius ponendum loco K Græci: inchoantis illius dictionis scripturam, cum deberent illud in c apud Latinos commutare. Nulla siquidem dictio Latina inchoatur altera K: neque Carolus, neque caleæ neque Catharina, apud orthographos rectosque scriptores. 2 In secundo versu. Christum induisti. Spirituali quidem induendi genere, quo quis per dignam imitationem atque insitionem sibi mysticæ Christum circum ponit: eiusque similitudinem per virtutum opera & ornatum in se nititur exprimere perinde atque ferrum ignitum dicere < Roma. 13 Gala. 3> retur induere ignem. Quod induendi genus commendat apostolus: cum ait ad Romanos. Induimini dominum Iesum Christum. Et ad Galatas. Quicunque in Christo baptisati estis, Christum induistis. 5 In quinto versu. Vt philosophiam mundi transeamus. < Iaco. 3> Quidnam discriminisit in er philosophiam mundi & philosophiam veram siue diuinam: sub nomine sapientiæ beatus Iacobus satis explicat in sua epistola. De philosophia enim mundi loquens, qua mendaces sunt homines aduersus veritate: ait. Non est ista sapientia de sursum descendens à patre luminum: sed terrena, animalis, diabolica. Quæ autem de sursum est sapientia, primu[m] quidem < Rom. 8> pudica est, deinde pacifica, modesta, suadibilis, bonis sine

Transcription: Translated (English)

Hymnorum that which is pure, either from purifico, or from desluo, or from what is a river: that word is declined thus, for we read, says he, in Pliny, that Hoppone, a city of Africa (whose bishopric Saint Augustine held) is called by the Greeks catharitum, because it was watered by rivers and waters. Whichever of these, he says, you shall have said: you will have said rightly. But in each of these already named words: from which the name Catharina can be derived: from the vowel: it holds the second syllable. Therefore also in this word Catharina, thus formed from them: the a of the second syllable ought both in writing and in pronunciation to be inserted. Moreover, this must also be added at present: that the same word Catharina ought not to be written at the beginning with the Latin K, as the ignorant in orthography do, into which error it is easy to see they are led, because the Greek K, in whose place the Latins have the letter c, bears the shape and form of the Latin K. And deceived by this similarity, many have thought that the Latin K should be placed at the head of that word in the place of the Greek K: which begins the writing of that word, when they ought to have changed it into c among the Latins. For no Latin word begins with another K: neither Carolus, nor caleæ, nor Catharina, among correct orthographers and writers. 2 In the second verse. You have put on Christ. In a spiritual kind of putting on, by which one, through worthy imitation and incorporation, mystically places Christ upon himself and strives to express his likeness in himself through works of virtue and adornment, just as it is said of heated iron < Roma. 13 Gala. 3> to be clothed with fire. This kind of putting on is commended by the apostle, when he says to the Romans: Put on the Lord Jesus Christ. And to the Galatians: Whosoever of you have been baptized in Christ, have put on Christ. 5 In the fifth verse. That we may pass over the philosophy of the world. < Iaco. 3> What distinction there is between the philosophy of the world and true or divine philosophy, blessed James explains sufficiently under the name of wisdom in his epistle. For speaking of the philosophy of the world, by which men are liars against the truth, he says: This is not the wisdom coming down from above from the Father of lights: but earthly, animal, devilish. But the wisdom that is from above is first < Rom. 8> pure, then peaceful, modest, gentle, good without

Transcription: ATR-1

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, quoniu[m] deus erat in Christo: mundum reconcilians sibi. Et vidimus gloriam eius: < Ioann. 1> gloriam quasi vnigeniti à patre, plenum gratiæ & verita- tis. Vnde mons ille, vt symbolum & typus Christi, in diui- < Psal. 67> nis eloquius sacer habetur. vt in psalmo. Etenim cæli disti- lauerunt à sacie dei Sinai, à sacie 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. quâdo suis orationibus Christum 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 Chisto 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 the apostle agrees when he says to the Romans: The prudence of the flesh is death; but the prudence of the spirit is life and peace, because the wisdom of the flesh is enmity against 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, because he is the mystical mountain of God: on account of the sublimity of his dignity and excellence. For he who comes from above is above all. < John 3 > Also because of the giving of the law 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 have seen his glory: < John 1 > the 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 divine speech. As in the psalm: Indeed the heavens dropped at the face of God of Sinai, at the face of the God of Israel. And a little later in the same place: The Lord is in them in Sinai, in the holy place. But this true Sinai, Saint Catherine in material Sinai inclines to us, when by her prayers she makes Christ favorable to us, and easily appeased and entreated by our prayers. < Psalm 67 > IDE SANCTA CATHARINA: another hymn. Let us praise Catherine. The emblems of virtues. Let us present to her The obedience of the heart and of the mouth: So that with sure hope we may breathe again Through her suffrages. 2 Supported by faith, Catherine Does not fear Judge Maxentius. The divine law strengthens her speech, For she confounds The teachers of the Gentiles by doctrine. 3 The defeated confess Christ, Having abandoned their errors. The judge orders them to be burned. Neither by their hair nor by their clothes Nor by fire: but they are tormented In their unjust bodies. 4 As gold, the burning of the furnace proved her. For those whom Christ preserved Outside from the fire: It purified, it cleansed within Faith, confession. 5 After this the king tries with flattering words to seduce the virgin. Neither is she softened by promises, Nor frightened by beating. 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 ornam[en]tæ ta: quæ quis ob virtutem est adeptus. Cicero ad Appium. Insignia enim virtutis: multi etia[m] 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]a[n]t agonem. 3 In tertio versu. Sed torrentur inustis corporibus: Torrentur inquam: non sensibili ignis l[es]sione 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. 3.

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EXPO. 347 bores. Hence is derived the word insigne , that is, a mark; which signifies a sign and token of excellence on account of nobility, magistracy, victory, virtue, or any other thing displayed in dress, arms, or some other outward appearance for distinction. Virgil: Let us exchange shields, and fit for ourselves the emblems of the Danaans. Therefore the emblems of virtues are those adornments which one has obtained on account of virtue. Cicero to Appius: For many have even acquired the emblems of virtue without virtue. And in this place the emblems of the virtues of Saint Catherine 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 , signifies 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, indeed the partner in the Roman empire with Diocletian; and like him in cruelty. But after both, having been sufficiently drunk with the blood of the holy martyrs, which they had poured out in a raging Stygian fury throughout the whole world, had laid aside the insignia of empire, so that in private they might spend the remainder of their lives in leisure, this Maxentius, succeeding his father in the empire, acted rather as a tyrant than an emperor, and far surpassed his father in the enormity of his crimes; given over to every lust and most addicted to magical arts and tricks, as church history recounts at length in book eight. At last, in the manner of tyrants, he perished miserably, when, waging war against Constantine for the seizure of power, he was caught by his own snares, and fell into the pit he had made near the Milvian Bridge. Under this most savage persecutor, therefore, while she was dwelling in the Egyptian regions, blessed Catherine began her contest. 3 In the third verse. But they are tormented with bodies burned: Tormented, I say: not by the sensible injury or consumption of fire, for fire did not touch them at all, nor did it cause them any discomfort, as Daniel says of the three boys thrown into the Babylonian furnace, but only by the application and casting into the fire, into which, by the tyrant’s command, they were thrown to be burned. Thus that word here indicates not the act of burning, but the manner and condition, according to Dan. 3.

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HYMNORVM secundum quem revera absumpti fuissent: nisi diuina virt[us] eos seruasset incolumes Pote[n]t & id ad exitium vitæ eoru[m] insinuandum: intelligi dictum. Nam flammis circumdati, omnes placida morte quieuerunt: reddentes animas deo quen fuerant confessi, non tamen ignis violentia adacti ad mortem: sed diuino beneplacito imponente finem eorum martyrio. Quare correri hic dicuntur, quia rebus humanis sunt exempti: eorum more qui in dimnas coniecti animam exhalant, citra tamen omnem cruciatum aut afflictionem corporum. 6 In quarto versu. Velut aurum comprobauit. Intelligendus est ad complementum sententiæ hoc loco accusatiuus eos: qui referat rhetores siue doctores gentilium, vt hic habeatur sensus. Adustio fornacis comprobauit eos philosophos Christum confessus: velut aurum. Debet enim hic integra & perfecta esse sententia, non dependens ex sequentibus: quod vix bene præstari poterit sine huiusmodi accusatiuo subaudito. Sumptus aute n est hic locus ex libro Sapientiæ: ita de iustis qui coram hominibus tormenta passi sunt dicente. In paucis vexati: in multis bene disponentur: quoniam deus tentauit eos: & inuenit illos dignos se, tanqua[m] aurum in fornace probauit illos, & quasi holocausti hostiam accepit illos: & in tempore erit respectus illorum. 6 In sexto versu. Nec intra se capitur. Id est rex ipse Maxentius non est suæ mentis compos, sed furore a[n]tus & sæuo percitus ætro: extra se rapitur more immanis belux, non continens se intra metas rationis, sed humanæ moderationis fines & limites egrediens. Qui enim iracundia exagitatus effusis habenis indulget animo: iam ampli se intra seipsum non continet, sed rabie concitus exit hominem. In eodem quoque versu: soli Catharinæ turba multa creuisse tunc dicitur. Nam cum sola esset Christi partes defendens contra tyranni sæuitiam, multa illi deinde turba accessit consortio fidei: per ipsam ad Christum conuersa, vt sequens declarat versus. 7 In septimo versu. Clausæ lumen ne claudatur. Ne lumen (inquit) coelitus immisum carceri, aut fidei Christianæ claritas, ipsius virginis Catharinæ clausæ tetro carcer: claudatur & occultetur alijs, nullisque fiat manife- stum:

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HYMNORVM according to which they would truly have been consumed: unless divine power had preserved them unharmed. This can be understood as meaning that it was hinted at for the destruction of their life. For, surrounded by flames, they all rested in a peaceful death, surrendering their souls to God whom they had confessed, yet not driven to death by the violence of the fire, but with divine good pleasure imposing an end to their martyrdom. Therefore they are said here to be consumed, because they are removed from human affairs: like those who, cast into the pyre, breathe out their soul, yet without any torment or affliction of the body. 6 In the fourth verse. “Like gold he proved them.” The accusative “eos” must be understood here to complete the sentence, referring to the rhetoricians or teachers of the pagans, so that the sense may be as follows. The burning of the furnace proved them, the philosophers who confessed Christ, like gold. For here the sentence must be complete and perfect, not dependent on what follows: which can hardly be well supplied without such an implied accusative. This passage is taken from the Book of Wisdom, where it speaks thus of the just who suffered torments before men. “In few things they were troubled: in many things they shall be well disposed; because God tried them, and found them worthy of himself; as gold he proved them in the furnace, and received them as a holocaust offering: and in time there shall be regard for them.” 6 In the sixth verse. “He is not contained within himself.” That is, King Maxentius himself is not master of his own mind, but driven by frenzy and stirred by savage anger: he is carried outside himself like a wild beast, not keeping himself within the bounds of reason, but going beyond the limits and boundaries of human moderation. For whoever, agitated by anger and letting loose the reins, gives himself over to his passions, no longer restrains himself within himself, but, urged on by rage, goes out of the man. In the same verse too, it is said that a great crowd then grew around Catherine alone. For, when she alone was defending the cause of Christ against the tyranny of the persecutor, a great crowd afterwards joined her in the fellowship of faith, having been converted through her to Christ, as the following verse declares. 7 In the seventh verse. “The light shut up, lest it be shut away.” That the light, says he, sent from heaven into the prison, or the brightness of the Christian faith, should be shut up in the dark prison of the virgin Catherine herself, and hidden from others, and made manifest to no one:

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EXPO. 333 stum: illud lumen illucet Porphyrio. Nam & per cæleste lumen conspectum in carcere inductus est Porphyrius pri mum ad fidem amplectendam & spirituale lumen agnitioque fidei per sacram virginem ei illuxit, quandoquidé ipsius suasu, exhortatione & prædicatione: ad Christum conuersus est. 8 In octauo versu. Huius ergo concionis. Quæ scilicet imitata est fide Porphyrij & regine: vt modo dictu est. nosi psi co[n]cordes conformesq; & similes co[n]stata atq; stabilitate in bono, hoc est, nosipsi conformantes nos & similes facti constantiæ huius sacrae concionis per imitationem morum: consimili patientia vincamus incursus & molestias persecutionum huius mundi, efficiamurque veri affectatores patientiæ ipsorum. Porrò in nonnullis libris ecclesiasticis comperiuntur & alij duo hymni omnino eiusdem generis & formæ cum isto: prosequentes reliquam martyrij huius sacrae virginis enarrationem vsque ad foelicem et mortem & sepulturam. Qui quoniam apprimè digni sunt & præclari, immò videntur partes esse reliquæ alicuius totius hymni, ex quo hic qui nunc explicatus est desumptus censetur: ambo hic sine ampliori expositione (nâ satis plami sunt) subnectuntur. Q D I S A N C T A C A T H A R I N A: alius hymnus. 1 Pangelingua gloriosæ vim, virtute numinis: virginis præconium. struem de hâc lignoru[m] gemmæ iubar preciosæ ictu frange fulminis. descendat in medium: 4 Vox co[m]pletur: mox iu[n]ctu vt illustret tenebrosæ rotaru dissoluitur. (ra. mentis domicilium. astans molis ex pressura 2 Virgo poenis iam attrita: populi pars teritur: rotarum patibulo pars baptismu[m] susceptu. præsentatur præmunita virgini coniungitur. (ra fidei signaculo. 5 Fide fidens occultiata genu flectit, orat ita regis vxor emicat: circunstante populo. deos regis detestata 3 Vt confirmes spem tuoru[m] Christum regem prædicat. & honorem nominis, totis mammis cruciata: & elidas superborum spe constanti dimicat. Decol

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EXPO. 333 that light shines there for Porphyrius. For by the heavenly light, having been brought to view in prison, Porphyrius was first led to embrace the faith, and the recognition of faith and the spiritual light shone upon him through the holy virgin, since indeed by her persuasion, exhortation, and preaching he was converted to Christ. 8 In the eighth verse. Of this sermon, then, which, as has just been said, imitated the faith of Porphyrius and the queen, if we ourselves are to be united in agreement and made conformable and similar, and steadfast in good, that is, if we ourselves, by imitation of conduct, make ourselves conformable and become like the constancy of this sacred sermon, let us by like patience overcome the assaults and troubles of the persecutions of this world, and let us become true followers of their patience. Moreover, in certain ecclesiastical books I have found two other hymns altogether of the same kind and form as this one, continuing the remaining narration of the martyrdom of this holy virgin up to her happy death and burial. Since these are especially worthy and notable, indeed they seem to be the remaining parts of some whole hymn, from which this one now explained is thought to have been taken: both are appended here without further exposition (for they are sufficiently clear). Q D I S A N C T A C A T H A R I N A: another hymn. 1 The glorious virgin's praise, the bright pearl's preaching of the name. take down into the midst: let the costly gem's splendor with the force of God’s power; descend into the center, break with the stroke of lightning so that it may illuminate the the structure made of this wood. dark dwelling of the mind. 4 The voice is fulfilled: soon with the joined 2 The virgin, now worn down by torments, wheels it is dissolved. (ra. is presented on the scaffold of wheels, While the mass stands by, pressed down fortified part of the people is crushed; with the sign of faith. part, having received baptism, she kneels, and prays thus is joined to the virgin. (ra with the people standing around. 5 Trusting in faith, hidden 3 That you may strengthen the hope of your people the king's wife shines forth: and the honor of the name, having detested the gods of the king, and bring down the proud she proclaims Christ the king. crucified in all her breasts, with steadfast hope she contends. Decol

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EXPO. 351 Votis precamur cordium subitur Audite preces suplicum. Salus & languor omnium: 3 Qui cælum uerbo clau ditis Sanate ægros moribus Seras & eius soluitis: Nos reddentes uirtutibus. Nos à peccatis omnibus 5 Et cum iudex adue[n]cerit Soluite iussu quæsumus. Christus in fine seculi: 4 Quorum præcepto Nos sempiterni gaudij Faciat esse compotes. Amen. Hymnus iste, carminis iambici dimetri solum retinet numerum 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 apostolorum honorem, ad quos deinde sermo dirigitur, eorum explicans dignitatem & sublimitatem: postulansque vt nunc peccatorum nobis impetrent medelam, & in die aduentus domini ad iudicium: gloriam sempiternam. IANNOTATIONES. In primo versu. Exultet cælum laudibus. Nomine cæli: angelica substantia quæ in cælis versatur, & nomine terræ: humana intelligitur natura, quæ terram habitat. Nam vtrique earum & nulli aliarum creaturarum conuenit exultare & iubilare diuinis laudibus in sanctorum solennitate: quòd solæ rationales sint & intellectu præditæ. Quinimmo sæpius in scriptura cælum & terra hoc modo accipiuntur, & adinuicem coniunguntur, 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. Lætentur Esa.1. Deut.31. Psal.95.

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EXPO. 351 With heartfelt vows we pray is entered Hear the prayers of suppliants. Health and weakness of all: 3 You who by word close heaven Heal the sick by your ways And loose its gates: Restoring us by virtues. From all our sins 5 And when the judge shall come Release us, we beseech. 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 iambic dimeter in each line, without the proper arrangement of feet. For in the second place it often has a spondee instead of an iamb; and in the earlier positions a pyrrhic occurs instead of a spondee or an iamb, and in it a vowel following the vowel of another word occurs without elision. The whole church of the faithful is stirred by 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 now they may obtain for us a remedy for sins, and on the day of the Lord's coming to judgment: everlasting glory. IANNOTATIONES. In the first verse. Exultet cælum laudibus. By the name of heaven is understood the angelic substance that dwells in heaven, and by the name of earth human nature, which inhabits the earth. For to both of these, and to none of the other creatures, does it belong to exult and rejoice in divine praises on the solemnity of the saints, because only rational beings are endowed with understanding. Indeed, in Scripture heaven and earth are often taken in this way, and joined together, 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: Let Esa.1. Deut.31. Psal.95.

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EXO. 333 in ablativo debet constitui. Vt Christus veniet mundum iu dicaturus in nouissimo die: non in nouissimum diem, & in fine mundi venturus est: non in finem. Ita in tertio huius hymni versu potius dicendum: seras & eius soluitis, quàm serâsqque eius soluitis, ad fugiendum nimium hiatum: pro- pter vocalis subiunctionem ad alterius dictionis vocalem fine collisione. Et si qua talia occurrunt castiganda: sine præiudicio possunt emendari, vbi id ratio locutionis lati- næ aut carminis aut sententiæ efflagitat. IDE APOSTOLIS: alius hymnus. I Eterna Christi munera A Apostolorum glo- ria Laudes canentes debi- tas: Lætis canamus mentibus. 2 Ecclesiarum princi- pes: Belli triumphales duces. Cælestis aulæ milites: Et uera mundi lumina. 3 Terrore uicto seculi Spretisq; poenis corpo- ris: Mortis sacræ compendio Vitam beatam possident. 4 Traduntur igni mar- tyres: Et bestiarum dentibus. Armata sæuit ungulis Tortoris insani manus. 5 Nudata pendent uisce- ra. Sanguis sacratus funditur: Sed permanent immobi- les: Vitæ perennis gratia. 6 Deuota sanctorum fides: Inuicta spes credentium, Perfecta Christi chari- tas Mundi triumphat prin- cipem. 7 In his paterna gloriæ In his uoluntas filij, Exultat in his spiritus. Cælum repletur gaudiis. 8 Tenunc redeptor quæ- sumus: Vt ipsorum consortio Iungas precantes seruulos In sempiterna seculæ Amen. 2 Hymnus

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EXO. 333 in the ablative must be placed. As Christ will come on the last day to judge the world: not to the last day, and he will come at the end of the world: not to the end. So also in the third verse of this hymn it should rather be said: seras & eius soluitis , than serâsqque eius soluitis , to avoid too great a hiatus: because of the joining of a vowel to the vowel at the end of another word without collision. And if any such things occur that need correction: they may be amended without prejudice, where the reason of the Latin expression or of the verse or of the sense requires it. TO THE APOSTLES: another hymn. 1 The eternal gifts of Christ, the glory of the Apostles, singing the due praises: let us sing with glad minds. 2 The princes of the churches: the triumphant leaders of war. Soldiers of the heavenly court: And the true lights of the world. 3 Having conquered the terror of the age and despised the penalties of the body: by the brief means of sacred death they possess the blessed life. 4 The martyrs are handed over to fire: and to the teeth of beasts. The hand of the mad torturer rages, armed with claws. 5 Their entrails hang laid bare. Sacred blood is shed: But they remain unmoved: by the grace of everlasting life. 6 The devoted faith of the saints: the unconquered hope of believers, the perfect charity of Christ triumphs over the prince of the world. 7 In these things the glory of the Father, in these things the will of the Son, in these things the Spirit rejoices. Heaven is filled with joys. 8 Now, Redeemer, we beseech thee: that by their fellowship you may join your praying servants in everlasting ages. Amen. 2 Hymn

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Hymnorum 1 Hymnus iste, carminis iambici dimetri legibus rectè ac integre coercetur: hoc solo excepto quod in septimi versus tertio carmine pyrrhichius pro iambo constituitur in secundo loco. Verum pulchro & eleganti corpori non magnam insert deformitatem neuulus. In eo sanctorum apostolorum gloriosi tituli laudésque depromuntur: nec non & inuicta animi constantia in perferendis pro confessione veræ fidei tormentis. Nempe apostoli dei omnes, martyrium gloriosum pro Christo perpessi sunt: & calicem domini biberunt. Quare à multis præsens hymnus decantari plærunque solet etiam de pluribus martyribus non apostolis: commutato duntaxat secundo carmine primi versus, scilicet apostolorum gloria, in hoc carmen, & martyrum victorias. Nam tota hymni (qui oppidò quàm suauis est & elegans) sententia: vtrisque aptè congruit. 1 IANNOTATIONS. In primo versu. Laudes canetes debitas. Hoc in versu & participium canentes ponitur, & verbum canimus: neutrum tamen superflue. Virunque enim: suum habet accusatium cui adiungatur. Participiu[m] quidem: accusatiuo laudes debitas asciscitur, verbum autem: accusatiuo æterna munera, præter quem: & ablatiu[m] habet, gloria, id est in gloriam vel propter gloriam apostolorum. Quòd si quis malit ablatiuum illum cum participio ordinare: non illi refragamur, nam ob id non mutatur sententia sed ferè eadem est. 2 In secundo versu. Ecclesiarum principes. De ipsis enim dictum est in psalmo. Pro patribus tuis nati sunt tibi filij: constitues eos principes super omnem terram. Et rursum in alio loco psalmi. Mihi autem nimis honorificati sunt amici tui deus: nimis conforiatus est principatus eorum. Fuerunt & triumphales duces belli contra scribas & Pharisæos: volentes nomen Iesu Christi benedictum in secula: eradere de terra & penitus abolere. Etiam contra reges terræ & principes: qui conuenerunt in vnum aduersus Christu[m] eius. Et quòd longè valentius est: contra horrendos dæmones, quos suis phanis & idolis expulerunt, ac reclamante toto mundo inuitisque tenebrarum potestatibus: cultum nominis Christi induxerunt, multo sanè insigniore laude digni, quàm Romani duces & cæsares omnes: ac honoratiore triumpho ad immarcessibilem

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Hymns 1 This hymn is correctly and fully governed by the rules of iambic dimeter verse: with this single exception, that in the third foot of the seventh verse a pyrrhic is set in the second place instead of an iamb. Yet a small defect is not a great deformity in a fair and elegant body. In it the glorious titles and praises of the holy apostles are set forth; and likewise their unconquered constancy of mind in enduring torments for the confession of the true faith. Indeed, all the apostles of God suffered a glorious martyrdom for Christ and drank the cup of the Lord. Wherefore this hymn is often sung by many also concerning several martyrs who were not apostles: only the second line of the first verse being changed, namely, from the glory of the apostles to this line, and the victories of the martyrs. For the whole sense of the hymn, which is very sweet and elegant, fits both very well. 1 IANNOTATIONS. In the first verse. You shall sing the due praises. In this verse both the participle canentes is used and the verb canimus; yet neither is superfluous. For each has its own accusative to which it is joined. The participle is indeed connected with the accusative laudes debitas, but the verb with æterna munera, and besides these it has an ablative, gloria, that is, unto the glory or because of the glory of the apostles. But if anyone prefers to connect that ablative with the participle, we do not object; for on that account the sense is not changed, but remains almost the same. 2 In the second verse. Princes of the churches. For it is said of them in the psalm: In the place of your fathers there have been born to you sons; you shall make them princes over all the earth. And again in another place of the psalm: But to me your friends, O God, have been made exceedingly honorable; their principality has been greatly strengthened. They were also triumphant leaders in the war against the scribes and Pharisees, who wished the name of Jesus Christ, blessed for ever, to be erased from the earth and utterly abolished. Also against the kings of the earth and the princes who gathered together as one against Christ and his anointed. And what is far more powerful: against the dreadful demons, whom they drove out with their sanctuaries and idols, and, while the whole world protested and the powers of darkness were unwilling, they introduced the worship of the name of Christ, truly worthy of far more distinguished praise than all the Roman leaders and Caesars, and of a more honorable triumph unto the unfading

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EXPO. 355 essibilem gloriam cælis inuecti, ornatique caput sacrum victrice corona. 3 In tertio versu. Mortis sacra compendio. Compendium, via breuior dicitur, quasi ad latus constituta citiusq; ad terminum ducens quam ea quæ publica & protrita est. Vt in secundo libro Regum dicitur Achimaas cucurrisse per viam compendij & translisse Chusi: qui tamen prior ad < 2. Reg. 18.> cursum se accinxerat. Quoniam autem mors corporalis quam pertulerunt apostoli & martyres, admodum breuis est in collatione ad vitam sempiternam, quam per morte illam sunt assecuti: recte dicuntur hic possidere vitam beatam per sacra mortis compendium, quasi mors illa fuerit via quædam compendiaria ad assequendum illum terminum & metam: scilicet vitam incorruptibilem. 4 In quarto versu. Traduntur igni martyres. Hæc immania tormenta quæ sustinuerunt martyres Christi: < Heb. 11.> beatus Paulus ad Hebræos scribens ita complectitur. Alij autem distenti sunt: non accipientes redemptionem vt meliorem inuenirent resurrectionem. Alij verò ludibria & verbera experti: insuper & vincula & carceres, lapidati sunt, secti sunt, tentati sunt, in occasione gladij mortui sunt. Circulerunt in melotis, in pellibus caprinis: egen tes, angustiati, afflicti: quibus dignus non erat mundus. In eodem versu. Armata sævit vngulis. Vngula ab vnguis derivatum est, non tamen diminutiuum: quia non im minuit sui primitiui significatum, sed denominatiuum. Et dicitur de ijs animalibus quæ digitos non habent: sicut vngulis eorum propriè est animalium quæ digitis sunt prædi ta. Ovidius. Vngulâque in qui nos delapsa absumitur vngues. Interdum verò idem nomen pro instrumento sumitur ferreo, vt pectine aut alio quouis: quo dilacerantur aut discerpuntur corpora hominum in equuleo extentorum. Prudentius in hymno de sancto Romano. Amor coronæ pœnæ præuenit trucem: lietoris artem sponte nudas offerens, costas bisulcis excandas vngulis, vbi tria sunt carmina iambica trimetra, quo genere metri: totus ille hymnus (qui copiosissimus est & elegatissimus) coponitur. Idem in hymno de sancto Vincentio: Per te, per illum carcerem: honoris augmentum tui, per vincla, flammas, < 2 ij vngulas,>

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EXPO. 355 borne into the glorious heavens, and his sacred head adorned with the victor’s crown. 3 In the third verse. Through the sacred shortcut of death. A compendium, is called a shorter way, as if set beside the road and leading more quickly to the end than that which is public and worn by use. As in the second book of Kings it is said that Ahimaaz ran by the way of the compendium and overtook Chushi: who nevertheless had first girded himself for the race But since the bodily death which the apostles and martyrs endured is very brief in comparison with the everlasting life which through that death they obtained: they are rightly said here to possess blessed life through the sacred shortcut of death, as though that death had been a certain byway for attaining that end and goal: namely, incorruptible life. 4 In the fourth verse. The martyrs are handed over to fire. These immense torments which the martyrs of Christ endured: blessed Paul, writing to the Hebrews, sums them up thus. Others were stretched out on the rack: not accepting deliverance, that they might find a better resurrection. Others truly experienced mockings and scourgings; moreover also chains and imprisonments, they were stoned, they were sawn asunder, they were tempted, they died by the edge of the sword. They wandered about in sheepskins, in goatskins: needy, distressed, afflicted: of whom the world was not worthy. In the same verse. Armed fury with claws. Ungula is derived from unguis, though not as a diminutive: because it does not lessen the meaning of its primitive, but is denominative. And it is said of those animals which have no fingers: just as ungulae properly belong to those animals that are furnished with fingers. Ovid. And with the claw that has fallen upon us the nails are consumed. Sometimes, however, the same name is taken for an iron instrument, like a comb or any other: by which the bodies of men stretched out on the rack are torn or mangled. Prudentius in the hymn on Saint Romanus. The love of the crown surpasses cruel punishment: freely offering the art of the executioner, the sides to be hewn open by two-forked claws, where there are three iambic trimeter lines, of which metre the whole hymn (which is very copious and most elegant) is composed. The same in the hymn on Saint Vincent: Through you, through that prison: an increase of your honor, through chains, flames,

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Hymnorum vngulas, per carceralem stipitem. Vbi quatuor sunt carmina iambica dimetra, nam & tota illa ode (de qua paulo post fiet mentio) hoc genere metri conficitur, Et in hac acceptione sumitur hic: sicut & in illo loco hymni plurium martyrum inferius explicati, His cessit lacerans fortiter vngula. 6 In sexto versu. Mundi triumphat principem. Triumphare verbum etsi suaptè natura neutrale sit, & significet obtinere triumphum eoque potiri, interdum tamen vim habet actiui verbi, & superare significat siue vincere, accusatiumque petit, vt hoc in loco Prudentius in hymno de sancto Laurentio. Antiqua phanorum parens, iam Roma Christo dedita, Laurentio victrix duce, ritum triumphas barbarum. Quatuor sunt ibi carmina iambica dimetra, sicut & totus ille hymnus (qui cultissimus est & diffusissim[us]) hoc genere metri constituitur. Inde participium triumphatus, victum significat siue superatum, & de quo actus est triumphus. Mantuanus in principio secundæ parthenices. Atque triumphato victricia bella tyranno. 7 In septimo versu. In his paterna gloria. Pronomen illud his, tertio hic repetitum, demonstrat fidem, spem, & charitatem sanctorum (quæ Christi charitas hic dicitur, quia in Christum habetur) nominatas in præcedenti versu. Aut si malis, monstrat apostolos & martyres, hoc hymno celebratos. Tres verò illi nominatiui, paterna gloria, voluntas filij, & spiritus, insinuantes nobis tres summæ divinitatis personas, ordinantur ad idem verbu[m] exultat, quo vnitas significetur deitatis. DE APOSTOLIS: alius hymnus. A Nnue Christe seculorum domine: Nobis per huius tibi chara merita, Vt quæ te coram grauiter deliquimus: Huius soluantur gloriosus precibus 2 Salua redemptor plasma tuum nobile: Signatum sancto uultus tui lumine Ne

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Claws of hymns, through the prison stake. Where there are four iambic dimeter lines; for the whole ode also (of which mention will be made a little later) is composed in this kind of meter. And here it is taken in this sense, as also in that passage about the hymns of several martyrs explained below: “His strong clawing gave way to the rending.” 6 In the sixth verse. “He triumphs over the prince of the world.” Although the verb triumphare by its very nature is neuter, and means to obtain a triumph and to enjoy it, nevertheless at times it has the force of an active verb, and means to overcome or to conquer, and it takes an accusative, as here in Prudentius in the hymn on Saint Lawrence: “The ancient mother of pagans, now Rome devoted to Christ, conquers with Lawrence as leader, you triumph over the barbarous rite.” There are four iambic dimeter lines there, just as that whole hymn (which is the most elegant and also the most diffuse) is composed in this kind of meter. Hence the participle triumphatus means vanquished or overcome, and one over whom a triumph has been celebrated. Mantuanus at the beginning of the second Parthenice: “And triumphant battles against the conquered tyrant.” 7 In the seventh verse. “In these the fatherly glory.” That pronoun his, repeated here for the third time, denotes the faith, hope, and charity of the saints, which are here called the charity of Christ, because they are had in Christ, as named in the preceding verse. Or if you prefer, it indicates the apostles and martyrs celebrated in this hymn. But those three nominatives, “fatherly glory,” “the will of the Son,” and “of the Spirit,” suggesting to us the three persons of the supreme divinity, are referred to the same verb exultat, so that the unity of the Godhead may be signified. OF THE APOSTLES: another hymn. O eternal Christ, lord of the ages: Through the dear merits of this one for us to you, That by which we have grievously sinned before you: May they be absolved by his glorious prayers. 2 Save, redeemer, your noble creature: Marked with the holy light of your face Lest

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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 diniis. 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 iiij est <1: Tim. 1. Psal. 144.>

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E X P O. 357 Do not allow yourself to be torn apart by the fraud of demons: for whom you paid the price of death. 3 Grieve that your servants are held captive; release the guilty, raise up those in chains. And those whom you redeemed with your own blood, good King, make to rejoice with you forever. 4 Let there be to you, blessed Jesus, Lord, glory, power, honor, and dominion, together with the Father and the holy Paraclete. With whom you reign, God before the ages. Amen. II This hymn presents the image and form of iambic senarius verse: in that in the odd places, first, third, and fifth, it ought to contain a spondee or an iambus, but in the even places, second, fourth, and sixth, only an iambus, or lastly a pyrrhic in the final place. However, such a rule is not exactly observed in this hymn. For instead of a spondee, likewise also instead of an iambus, a trochee is sometimes placed; sometimes in the earlier positions a pyrrhic is used, since it shares only the number of syllables with that verse. And it is entirely similar in structure to the hymn previously explained, Aurea luce & decore roseo . In it the prayer is directed to Christ (for the whole hymn is supplicatory), so 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 fraud of the devil, and, redeemed by his blood, make us partakers of eternal blessedness. IANNOTATIONES. On the first verse. Domine seculorum . 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 things' duration. And this seems to be taken from blessed Paul, writing thus to Timothy: Now to the King of ages, immortal, invisible, the only God: honor and glory unto ages of ages. Amen. And his kingdom is called by the prophet in the psalm the kingdom of all ages, because it embraces all ages and successions of time, both those that are past, and those that are now present, and those that are to come. For his dominion: z iiij est <1: Tim. 1. Psal. 144.>

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Hymnorum est: 1 generatione in generationem. De hoc diuinus pate[n] 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 pre- 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 captiuos 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 seruitutem 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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Of the hymns: 1. From generation to generation. On this the divine Dionysius in the book On the Divine Names , chapter ten, bears witness in this way. For indeed it is fitting to praise God as both age and 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 subsists before the ages; because he is both before the age and above the age, and his kingdom is the kingdom of all the ages. Thus Dionysius. 2. In the second verse. Save, Redeemer, your noble creature. Here man is called the noble creature of God: holding the first rank among sensible creatures in dignity, and surpassing all in excellence and in the nobility of nature, since all animals are subject to his dominion, and for his use and service and obedience this whole visible machine of heaven and earth has been made and ordered. He is also said to be marked by the holy light of the divine countenance, because he was made according to 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 nevertheless do not in reality differ from the one substance of the soul itself. And what is said here about the marking of divine worship is taken 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 sorry 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, indeed, we cannot be rescued (although 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 slavery of sin and restore us to freedom, as Christ himself testifies in John, saying: “If the Son has set you free, truly you will be free.” Then we are absolved from guilt when, bound by the charge of our sins, we obtain pardon and remission of them from the Lord. But we are bound when, entangled in the snares, bonds, and fetters of sins, we are held by as many chains as we are burdened with sins. For by the ropes of their sins one is 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- tum Sors & corona præmium: Laudes canentes martyris Absolue nexu criminis. 2 Hic nempe mundi gau- dia Et blandimenta noxia, Caduca rite deputans: Peruenit ad cælestia. 4 Poenas cucurrit forti- ter: Et sustulit uiriliter. II Carminis lambici formam & regulam vbique seruat 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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EXO. 359 is pressed by the sinner, as the Wise Man says, and the prophet laments in the psalm: “The cords of sinners have encompassed me.” But we are freed from these harsh fetters, when, by divine kindness, the chains of our sins are broken, and we are delivered from the snares of the devil, in which we were entangled, and can sing with the prophet: “Our soul is delivered like a bird; and the snare of the fowlers is broken, and we are delivered.” And for the granting of this benefit of liberation to us, the divine mercy is most ready, because, as the prophet says in the psalm: “The Lord looseth the bound; the Lord enlighteneth the blind; the Lord raiseth up the bowed down.” OF ONE MARTYR. GOD of thy soldiers, Fate and crown, the reward: Grant release from the bond of guilt to those singing the praises of the martyr. 2 Indeed, reckoning the joys of the world and its harmful flatteries as things rightly doomed to perish, he came to heavenly things. 4 He ran through punishments bravely, and bore them manfully. This hymn everywhere preserves the form and rule of the Iambic verse, except that twice in the second place (namely in the second foot of the second line, and in the third foot of the third line) it has a spondee instead of an iamb, and a vowel stands 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 enduring tribulations and persecutions and torments; having passed through these, he now obtains eternal things for temporal, everlasting for perishable, and heavenly for earthly. Through his prayers we also ask to be commended to God. 1 litj ANNO-

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Hymnorum I Anotationes In primo versu. Sors & corona præmium. deus dicitur esse sanctorum martyrum (qui inui eti sunt milites Christi, & in stadio huius vitæ magnu[m] certauerunt certamen. in quo mortem passi, viuentiu[m] euase runt victores) sors siue portio, & pars cedens illis in præmiu[m], quia se totu[m] illis com[m]unicat perfruendu[m] in mercede[m] Vt quisque eoru[m] rectè dixerit illud psalmi. Pars mea de[m] in eternum. Item & illud. Dixi, tu es spes mea, portio mea in terra viuentium. Corona itidem eorum est, quoniam ipsoru[m] decus est & insigne ornamentum, quo in æterna vita venustantur. Super omne enim pulchritudine[m] & decoru[m] quem obtinent sancti in gloria, eminet ille ornatus quo à deo habitante in eis & immanente quinimmo & circumambiente eos & circumplectente (sicut corona caput) adornantur. In hoc autem secundo carmine, coniunctio & geminanda potius esset. quoniam nunquam secundo potest loco poni si tria sunt quæ copulantur: quinetiam ad tertiu[m] ponatur secundum protritu[m] probatoru[m] authoru[m] vsum. 3 In tertio versu. Et blandimenta noxia. Blanditur enim huc mundus vt fallat, arridet vt decipiat, vultuque aplaudit amico vt percipitet interitu[m]. Proinde dicit Locobus amicitia huius mudi inimica est deo, & quicu[m]q[ue]; vult amic[us] esse huius mundi, inimicus dei constituitur. Et B. Ioanes in prima sua epistola catholica. Si quis diligit mundu[m], no[n] est charitas dei in illo. Et mundus transit & concupiscentia eius: Ex quo, liquido cognoscitur eius gaudia esse caduca. & ex eo itide[m] dicit B. Iacob[us], quòd eius gloria sicut flos foeni transibit. Exortus est enim sol cu[m] ardore & arefecit foenum, & flos eius decidit, & decor vultus eius deperiit. Et vt idem deinde perhibet. Vita nostra vapor est ad modicum parens, & deinde exterminabitur. DE VNO MARTYRE: ALIVS HYMN. Martyr dei qui vnicum Patris sequendo filium. Victis triumphas hostibus Victor fruens cælestibus. Tui precatus munere Nostrum reatum dilue: Arcens mali contagium, Vitæ remouens tædium. 3 Soluta sunt ia[m] vincula Tu sacrati corporis: Nos solue vinclis seculi. Amore filij dei. Amen. Car-

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Hymns I. Notes on the first verse. “Portion and crown, a reward.” God is said to be the portion of the holy martyrs, who, united as the soldiers of Christ, and in the arena of this life have fought the great fight; in which, having suffered death, they have escaped as victors from the living. He is their portion, or share, and the part assigned to them as a reward, because He gives Himself wholly to them to be enjoyed as their recompense. As each of them rightly says that word of the Psalm: “The Lord is my portion forever.” Likewise also that other: “I said, You are my hope, my portion in the land of the living.” Their crown likewise is their honor and distinguished ornament, with which they are adorned in eternal life. For above all the beauty and grace which the saints have in glory, there shines that adornment by which they are decorated by God dwelling in them, and remaining in them, indeed surrounding and embracing them, as a crown does the head. But in this second song, the conjunction “and” should rather be repeated, since if there are three things to be joined, it can never be placed only in the second position; indeed, according to the usage of approved authors, the second should be placed also in the third position. 3. On the third verse. “And harmful blandishments.” For the world flatters in order to deceive, smiles in order to beguile, and with a friendly face applauds in order to bring about ruin. Therefore James says that friendship with this world is enmity against God, and whoever wishes to be a friend of this world is made an enemy of God. And blessed John in his first catholic epistle: “If anyone loves the world, the charity of God is not in him.” “And the world passes away, and the lust thereof.” From this it is clearly understood that its joys are fleeting. And likewise from this blessed James says that its glory will pass away like the flower of the grass. For the sun has risen with heat and dried up the grass, and its flower has fallen, and the beauty of its appearance has perished. And as the same man afterwards declares: “Our life is a vapor appearing for a little while, and then it will vanish away.” OF ONE MARTYR: ANOTHER HYMN. Martyr of God, who, following the only Son of the Father, triumphs over defeated enemies, victor, enjoying heavenly things. By the gift of thy prayer, wash away our guilt; driving off the contagion of evil, removing the weariness of life. 3 Now the chains of thy consecrated body are loosed; do thou loose us from the bonds of the age, by the love of the Son of God. Amen. Car-

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EXPO. 361 Carmen iambicum dimetrum in hoc hymno exactè seruatur & integrè: præter id quòd in primi versus primo carmine vocalis subiungitur vocali sine collisione, & in secundi versus quarto carmine pyrrhichius pro iabo ponitur in secundo loco. Quòd si repellens, dixisset author: seruasset tenorem carminis & rectam legem. In eo dirigitur supplex oratio ad quemuis martyrem Christi, commendans illius constantiam in passione: qua hostes omnes fidei moriendo superauit, & peiens eius præcibus nos ad bonum adluuari. I. ANNOTATIONS. In primo versu. Qui vnicu[m] patris sequendo filium. Christum scilicet: qui secundum diuinitatem vnigenitus est dei patris. Hunc autem secutus est gloriosus martyr: imitatione operum, vt quemadmodum Christus pro veritate & iustitia acerbissimam passus est mortem: ita & is pro co[n]fessione veritatis fidei grauissima sustinuit tormenta, & denique mortem ipsam. Quemadmodum faciundum esse admonuit beatus Petrus dicens. Christus passus est pro nobis: vobis relinquens exemplum vt sequamini vestigia eius. Et beatus Ioannes idem nobis proponit exemplum, dicens. In hoc cognouis charitatem dei, quoniam ille animam suam pro nobis posuit: & nos debemus pro fratribus animas portere. In tertio autem versus istius carmine, triumphas legendu[m] est: non triumphans, vt aliquod in toto illo versu habeatur verbum: quod sententiam compleat, neque enim gerundium neque participia sola: possent eam perfectam reddere. 2. In secundo versu. Vitæ remouens tædium. Vitæ tædium est molestia & anxietas animi: consurgens ex incommodis, ærumnis, & calamitatibus huius vitæ: vt paupertate, nuditate, orbitate, & similibus afflictionibus. Quæ si non æquo ferantur animo: inferunt noxiam sæpe tristitiam, & tantam animæ amaritudinem: vt aliquem interdum præsentis vitæ tædeat. Propterea dicit Ecclesiasticus. Tristitiâ longe expelle à te: multos enim occidit tristitia, & non est vtilitas in illa. Animus enim gaudens ætatem facit floridam: & spiritus tristis exsiccat ossa. Huicmodi ergo tædium repelli à nobis petimus, aut per sublationem occasionis & materiæ illius afflictationis & cru ciatus

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EXPO. 361 The iambic dimeter is exactly and fully preserved in this hymn: except that in the first line’s first foot, a vowel follows a vowel without collision, and in the second line’s fourth foot a pyrrhic is placed in the second position instead of an iamb. But if the author had written “repelling,” he would have preserved the rhythm of the verse and its proper rule. In it a supplicatory prayer is directed to whatever martyr of Christ, commending his constancy in suffering: by which, dying, he overcame all the enemies of the faith, and asking that by his prayers we may be helped toward good. I. ANNOTATIONS. In the first verse. “Who, following the only son of the Father.” Namely Christ: who according to his divinity is the only-begotten of God the Father. This glorious martyr followed him, by imitation of deeds, inasmuch as just as Christ suffered a most bitter death for truth and justice, so he also endured very severe torments and finally death itself for the confession of the truth of the faith. As blessed Peter admonished that this should be done, saying: “Christ suffered for us, leaving you an example, that you should follow his footsteps.” And blessed John also sets the same example before us, saying: “In this we have known the love of God, because he laid down his life for us; and we ought to lay down our lives for our brothers.” But in the third foot of this verse, “triumphas” must be read, not “triumphans,” so that there may be some word in the whole verse to complete the sense; for neither a gerund nor participles alone could make it complete. 2. In the second verse. “Removing the weariness of life.” The weariness of life is the distress and anxiety of the mind arising from the hardships, miseries, and calamities of this life, such as poverty, nakedness, orphanhood, and similar afflictions. If these are not borne with a calm spirit, they often bring harmful sadness and such bitterness to the soul that at times one is weary of present life. Therefore Ecclesiasticus says: “Drive sorrow far away from you, for sorrow has killed many, and there is no profit in it. For a cheerful mind makes life flourish; and a sad spirit dries up the bones.” Therefore we ask that such weariness be repelled from us, either by the removal of the occasion and matter of that affliction and torment

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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 petim 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]peræ Ruius cruoris laueras. Diem triumphalem 4 Adesto n[ost]uc, & percipe tuum. Voces precatum supplices: Quo sanguinis merces tibi Nostri reatus efficax Corona vincenti datur. Orator ad thronum patris 2 Hic te extenebris seculi 5 Miserere nostrarum (Tortore victo & iudice) precum. Euexit ad cælum dies: Placatus vt Christus suis Christóque ouantè reddidit Inclinent aurem prosperam, 3 N[ost]uc angeloru[m] particeps Noxas nec omnes imputet. Colluces insigni stola: Quam testis indomabilis Carminis iambici dimetri mensuram ac legem omni- mode seruat hic 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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…with cheerful spirit, or by patience, by which we may lightly bear the bitter lot of present life if it should come. 3 In the third verse. The bonds have now been loosed, namely by death, the temporal death inflicted upon him, which dissolved that natural connection and framework of the limbs, and the necessary joints of life. Whence also, consequently, his holy soul, released from the body’s dwelling as from a certain prison and dungeon, now enjoys more freely the air of heavenly life. Therefore, by the prayers of that holy martyr himself, may so great a love of God be inspired in us, that we may be loosed from the fetters and snares of the desires of this world, by which we are bound and entangled as with chains, lest we be carried freely toward God. HYMNS ON ONE MARTYR: another hymn. Blessed martyr: in the haste of your bloody laver. The triumphal day 4 Be present to us now, and receive yours. the voices of our suppliant prayer: For the reward of blood The effective advocate of our guilt A crown is given to the conqueror. before the throne of the Father. 2 Here from the darkness of the age 5 Have mercy on our (the torturer being conquered and the judge) prayers. Has raised you up to heaven: So that Christ, being appeased for his own, And exulting, it returned May incline his favorable ear, 3 Now a partaker of the angels and not charge all offenses. You shine forth in an outstanding robe, you whom the unconquerable witness… This hymn preserves everywhere the measure and law of the iambic dimeter line, except only that in the second part of the third verse it has a spondee in place of an iamb in the second foot. If the sense allowed the word colluces to be placed in the third person: the poem would indeed be suitably arranged. But the person of the verb ought not to be changed; for 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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EX PO. 363 & diffusior: peculiariter in laudem sancti Vincentij compositus, & gloriosum eius pro Christo agonem latius explicans: necnon & preciosam eius mortem, & sacri corporis eius post obitum & in terra & in mari (ne absumeretur) conservationem: dei virtute factam. Veruntamen ex toto illo hymno sumpti sunt à posteris, quinque tantum versus: tres scilicet primi & in ipsa fronte constituti, & duo circa finem eius, & ex illis conflatus hic hymnus: cuius martyri communis, qui ad vsum insignis ecclesiæ Parisiensis & nonnullarum aliarum decantatur in præconiu[m] cuiusuis martyris: constantiam eius in tormentis cum pateretur, & nunc gloriam eius in cælis concelebrans. 1 ANNOTATIONS. In primo versu. Beate martyr prospera. Hæc dictio, prospera, non hic nomen est: sed verbum imperatiu[m] actiue vocis, à prospero, as, are, tantum valens sicut prosperum rede, lætumque ac foelicem: tuum diem. In eodem etiam versu & quarto eius carmine, vinceti hic datiuus est singularis, à nominatiuo participij vincens, tis, & ordinatur cum substantiuo tibi, in eode casu: vt indifferenter cuilibet martyri possit aptè accommodari. Apud prudentium verò, primum hymni authorem: id nomen Vincenti, vocatius est singularis, huius nominatiui Vincentius: quòd hunc hymnum illi soli adaptauerit. 2 In secundo versu. Christoque oua[n]tem reddidit. Non est hic prætermittenda coniunctio illa copulatiua: quemadmodum à nonnullis perperam omittitur: tum vt sententiâ præcedentem sequêti annnectat, quæ duæ sublata illa coniunctione: nullam haberent adinuicé cohærentiâ, tum etiam vt ipsius vocalis proxime vocalem præcedentis fiat collisio: qua[m] in suis hymnis Prudentius hymnographorum clarissimos aut nunqua[m] aut raro omitit ac præterit. 3 In tertio versu. Riuis cruoris laueras. Non hic legêdu[m] (vt faciunt nonulli) cruoris lauerat. Na[m] per totu[m] hymnum: ad ipsum sacrum martyrem per secundam personam dirigitur sermo. Quare vt præcedens verbum eiusdem versus scilicet colluces, in secunda ponitur persona: & ita sequés, laueres, poni debet & ablatiuo riuis, pro sua natura colugi. 4 In quarto versu. Efficax orator ad thronum patris. Qui pro eo causam agit apud humana prætoria, si persuadeat iudici illu[m] absolueudum eüe

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EX PO. 363 and more diffuse: composed particularly in praise of Saint Vincent, and more broadly explaining his glorious struggle for Christ; likewise his precious death, and the preservation of his sacred body after death both on land and at sea, lest it be consumed, accomplished by the power of God. Nevertheless, from that whole hymn only five verses were taken by later writers: namely the first three, set at the very beginning, and two near its end; and from these this hymn was formed, the common hymn for the martyr, which is sung for the use of the famous church of Paris and of certain others in praise of any martyr: celebrating his steadfastness in torments while he suffered, and now his glory in heaven. 1. ANNOTATIONS. In the first verse, Beate martyr prospera. This word, prospera, is not here a noun, but an imperative verb in the active voice, from prospero, as, are, meaning the same as “make prosperous,” “make happy,” and “make blessed”: “your day.” In the same verse and also in the fourth line of it, vinceti here is the singular dative, from the nominative participle vincens, tis, and is construed with the substantive tibi in the same case; thus it may fittingly be applied indifferently to any martyr. But among Prudentius, the first author of the hymn, that word Vincenti is the singular vocative of this nominative Vincentius, because he adapted this hymn to him alone. 2. In the second verse, Christoque ovantem reddidit. That copulative conjunction must not here be omitted, as some wrongly do; both because it joins the preceding sentence to the following one, which, if that conjunction were removed, would have no coherence with one another, and also because by it the collision of the vowel with the immediately preceding vowel is avoided, something which in his hymns Prudentius, the most famous of the hymn-writers, either never or rarely omits or passes over. 3. In the third verse, Riuis cruoris laueras. It should not here be read, as some do, cruoris lauerat. For throughout the whole hymn the discourse is directed to the sacred martyr himself in the second person. Therefore, just as the preceding verb of the same verse, namely colluces, is placed in the second person, so the following one, laueres, ought to be placed, and with the ablative riuis, according to its own nature conjoined. 4. In the fourth verse, Efficax orator ad thronum patris. He who pleads the case before human tribunals on his behalf, if he persuades the judge that he should be absolved...

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Hymnorum esse nec aliqua mulctadum poena: orator est efficax, quod id assecutus est quo sua tendebat oratio. Ita coram summim iudicis throno si quispiam sanctorum imperret nobis peccatorum nostrorum veniam, orator itidem est efficax, quòd suis precibus nobis obtinuit quod ab eo expetebamus. Et tota illa duobus postremis huius versus carmini bus comprehensa oratio: appositorie iungitur ad verbum percipe. 5 In quinto versu. Placatus vt Christus suis. Dariuus ille suis, cu[m] participio placatus iungi potest: aut cu[m] verbo inclinet. Dicimus enim rectè, deus est mihi placatus: & deus inclinauit aurem suam mihi. Aptior tamen est orationis structura: si cum verbo inclinet iungi intelligatur, complectiorque sentetia. Et quoniam supradictus datiuus no[n] habet expressum substantiuum: subaudiri debet seruis vel famulis. Demùm aurem prosperam vocat hic author aurem facilem, benignam, & fauentem precibus supplicantium, easque humaniter & beniuole suscipientem. 1 DE PLVRIBVS MARTYRIBVS. Anctorum meritis inclyta gaudia S pangamus socij: gestáque fortia. Nam gliscit animus promere cantibus: Victorum genus optimum. 2 Hi sunt: quos retinens mundus inhorruit Ipsum nam sterili flore peraridum Spreuere penitus, teq[ue] secuti sunt Rex Christe bone cælitus. 3 Hi pro te furias, atque ferociæ Calcarunt hominum sæuaq[ue] uerbera. Cessit his lacerans fortiter ungula: Ne carpsit penetralia. 4 Cæduntur gladiis more bidenti um. Non murmur resonat: nec querimonia Sed corde tacito mens bene conscia: Conseruat patientiam. 5 Quæ uox, quæ poterit lingua retexere Quæ

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Hymns there is neither any punishment of loss: the orator is effective, because he has attained that to which his speech was directed. Thus, if anyone before the throne of the supreme judge should entreat forgiveness of our sins for us from one of the saints, that one is likewise an effective orator, because by his prayers he has obtained for us what we were seeking from him. And the whole prayer contained in the last two verses of this hymn: is joined appositionally to the word “perceive.” 5. In the fifth verse. “Placatus vt Christus suis.” That dative “suis” can be joined with the participle “placatus”: or with the verb “inclinet.” For we say correctly, “God is placatus to me,” and “God inclined his ear to me.” Yet a more suitable structure of the sentence is this: if it is understood as joined with the verb “inclinet,” and the sense is more complete. And since the aforesaid dative does not have an expressed substantive, it must be supplied as “servis” or “famulis.” Finally, the author here calls a favorable ear a gentle, kindly, and favoring ear toward the prayers of suppliants, one that receives them humanely and benevolently. 1. ON MANY MARTYRS. Let us sing the illustrious joys of the saints’ merits, our companions, and their mighty deeds. For the soul grows eager to set forth in song the best race of victors. 2. These are they: whom the world, holding them back, shuddered at. For, dry and utterly withered, with no fruitful blossom, they despised it completely, and followed you, good King Christ, from heaven. 3. For you they endured the madness and savagery of men and cruel scourges. The tearing claw yielded to them strongly: it did not rend their inmost parts. 4. They are slain by swords, like flocked sheep. No murmur resounds, nor complaint, but with silent heart, a good conscience in the mind: it preserves patience. 5. What voice, what tongue can unfold what

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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: quoniâ 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 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 admissus: 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 præconia, quòd contempto mundi fastu & flore: Christu[m] in tribulationibus secuti sunt, & superatis grauissimis tormentis, vitam adepti perpetuam: in qua coronati & amplissimis sunt præmiis honorati. 1 ANNOTATIONS. In primo versu. N[on] 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[on]c verò cupere signat, & ardente affectu exposcere,

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EXPO. 365 What gifts does it prepare for the martyrs? For they are enriched with flowing red blood and with bright laurels. 6 We ask you, highest deity, and only one, That you wash away faults, remove what is harmful. Grant peace to your servants, and to us also glory through all ages to you. Amen. This hymn is choriambic: by the dominant foot it is distinguished, and it is dicolous or two-formed, because it is made up of two kinds of meter; it is also strophious, because after four verses, with the verse renewed, there is always a return to the first kind. Indeed, each of its verses has the first three metrical feet as Asclepiadeans; the fourth, however, as Glyconic. Of both these kinds of meter and their composition mention was made above. Nevertheless, here the arrangement of the lawful feet was observed not so exactly as was fitting. For in place of the choriamb, a fourth paeon is more often seen admitted: which with the first three syllables short adds a fourth long, as they were to fear. Likewise in the second meter of the sixth verse, in place of the choriamb, a third epitrite is put in the second position: which has the first, second, and fourth long, and the third short, as they were to describe. Moreover, in the place of a pyrrhic or iambic, a spondee is sometimes encountered placed in the fourth position. But I would rather assign these faults in the verses to faulty books and to scribes having slipped from the original purity of the meters than to the author himself (whoever he was). For this whole hymn shows great elegance and dignity. In it are celebrated the outstanding praises of the holy martyrs, because, having despised the pomp and bloom of the world, they followed Christ in tribulations, and, after overcoming the heaviest torments, obtained everlasting life, in which they were crowned and honored with the most abundant rewards. 1 ANNOTATIONS. In the first verse. N[on] gliscit animus. Gliscere is a neuter verb: now it means to grow. Livius. Gliscence day by day with sedition. Now it means to become fat, as when manure is scattered through the fields we say the earth grows fat with this nourishment. N[ow] indeed it signifies to desire, and to demand with burning affection,

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Hymnorum exposcere, vt hoc in loco: & sic infinitiuo verbo in eade[m] oratione coniungi postulat. In omnibus autem suis significatis: præterito pariter & supino caret. Eodem quoque in versu, vectoru[m] genitiuus, no[n] à victus nominatiuo participij præteriti temporis: sed à nomine verbali victor, oris, descendit. Victores nempe omnium optimi & præstæ tissimt sunt martyres: qui patiendo vicerunt, non resistendo aut manum cum hostibus conserendo, moriendo itidem 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]: & accusativo venuste iungitur: sicut exhorrere, abhorrere, perhorrere: cognatæ significarionis pariter & originis verba. Sanctos quidem martyres secundum corporis incolatum mundus in se co[n]tinuit: eos tamen quantum ad mores & vitæ institutu[m] refugit 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 mundus 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 mundus. Hic autem mundus pro concupiscentia rerum mundanarum: siue pro multitudine hominum secularia desideria sectantium sumitur, sicut & sæpissime in sacris literis: Porrò in tertio versus huius carmine, spreuerunt potius quam sprevere legendum esset: vt secundo loco ponatur choriambus. In quarto carmine, aduerbium cælitus cum verbo secuti sunt debet ordinari: quoniam no[n] ab hominibus sed à deo id eis indultu[m] est, quòd fuerint dei imitatores. Nemo (inquit dominus) potest venire ad me: nisi pater meus qui misit me, traxerit cum. 3 In tertio versus. Nec carpsit penetralia. Non quidem corporis. Nam interiora etiam beatorum martyrum viscera potueru[n]t sæuis vngulis dilacerari: & nonnunquam dissecta legu[n]tur. Sed non carpsit vngula: penetralia animi: no[n] enim potuit virtutem

Transcription: Translated (English)

To demand hymns, as in this place; and so it requires the infinitive verb to be joined in the same sentence. But in all its meanings it lacks both a preterite and a supine. Likewise, in the same verse, the genitive vectorum is not derived from the nominative participle victus of the past tense, but from the verbal noun victor, -oris . For the victors are indeed the best and most excellent of all: the martyrs, who conquered by suffering, not by resisting or joining battle with the enemy, and likewise conquered by dying; not by surviving the defeated, and finally they conquered in spirit, not by bodily strength, for no kind of victory is more excellent. 2. In the second verse. “Whom the world, while retaining them, shuddered at.” Inhorrescere means to flee with horror from something as though it were vile and base; and it is elegantly joined with the accusative, just as are exhorrere , abhorrere , and perhorrere , words related both in meaning and in origin. Certainly the world held the holy martyrs within itself as long as they lived in the body; yet, in respect to their character and rule of life, it avoided them and hated them, because they did not value the things that are of the world, but, as lovers of Christ, they spurned that appearance of beauty and goodness, seemingly admirable yet in truth utterly vain and withered, just as Christ had said to his disciples and to all imitators of his life: “If the world hates 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 chose 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 very often in Holy Scripture. Further, in the third line of this poem, one ought to read spreuerunt rather than sprevere , so that a choriamb may stand in second place. In the fourth line, the adverb cælitus should be arranged with the verb secuti sunt , since it was granted to them not by men but by God that they should be 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. “Nor did it tear the inner sanctuary.” Not indeed that of the body. For the inward parts even of blessed martyrs could be torn by savage claws, and at times are read to have been cut open. But it did not tear with its claws the inner sanctuary of the soul; for it could not hurt virtue.

Transcription: ATR-1

EXPO. 367 virtutem animi in penitissimo eius sinu códltam abditis. simisque mentis recessibus, euellere aut discerpere: ne- que corda eorum à constantiæ & fortitudinis suæ sede di mouere. Cæterùm hic potius, hic cessit lacerans, legendu[m] esset: quam cessit his lacerans: vt primo loco spōdeus ponatur, quemadmodum poni debet: & non trochæus. 4 In quarto versu. More bidentium. Bidentes dicuntur oues quę per ætatem duos dentes altiores habent. Nam vt author est Higynius: quæ bidens est hostia, dentes octo habeat oportet: sed ex his duos cæteris altiores, per quos appareat eam ex minore ætate in maiorem trascendisse. Virgilius. Mactant lectas de more bidentes. Et hæc comparatio occisionis sanctorum martyru[m] ad mactationem ouium: ex psalmo desumpta videtur, hanc ipsoru[m] < Psal. 43> vocem ad dominum exprimente. Quoniam propter te mortificamur tota die: facti sumus velut oues occisionis. Et in hac, sine murmuratione & querela, admirabili patiê < Esai. 53> tia: Christi propemodum similes facti sunt, de quo ait Esaias. Sicut oûis ad occisionem ducetur: & quasi agnus coram tandète se obmutescet, & non aperiet os suum, quod ex sacra passionis eius historia omnino completum in ipso fuisse manifestum est. 5 In quinto versu. Quæ poterit ligua retexere. Interdu[m] retexere est opus quod prius textum erat dissoluere: vt præpositio re, oppositum simplicis significatum insinuet: quemadmodum etiam in his verbis: reuelare, retegere, recludere. Ouidius. Rursus amor patriæ, ratione valentior omni. Quod tua fecerunt scripta, retexit opus. Interdum verò est exprimere, explicare siue eloqui: quo quidem modo hic sumitur. Porrò martyres ipsos laureis in cælo ditari atque exornari, hic conuenienter dictum est: quòd laurus apud antiquos victoriæ erat insigne, & qui victores euaserat: lauro coronabantur. Sed quinam dabuntur victores: his fortissimis athletis præcellentiores? Sicut & < Apoc. 7> in Apocalypsi legûtur sancti martyres stolis albis amicti: coronis insigniti, & palmas manibus gestantes. 6 In sexto versu. Nos quoque gloriam. Subaudiédum hic est verbu[m] demus: ex præcedente sentetia sumedum, quod cu[m] latiuo tibi & accusatiuo gloriâ iunctu[m]: perfecta[m] reddat & completam

Transcription: Translated (English)

EXPO. 367 virtue of mind hidden in the innermost recess of his breast, to pluck out or tear apart the hidden and secret retreats of the soul, nor to move their hearts from the seat of their constancy and fortitude. Moreover, here rather, here the tearing one yielded, it should be read: than he yielded, tearing these things: so that in the first place spōndeus may be placed, as it ought to be, and not a trochee. 4. In the fourth verse. “Like the customary victims.” Bidentes are called sheep which, by age, have two higher teeth. For, as Hyginus says, a sacrifice that is bidens ought to have eight teeth; but among these, two higher than the others, by which it may appear that it has passed from a younger age into an older one. Virgil: “They slaughter chosen bidentes in the customary way.” And this comparison of the slaughter of holy martyrs to the slaughtering of sheep seems to be taken from the Psalm, expressing this voice of theirs to the Lord: “Because for Thy sake we are put to death all the day long; we are accounted as sheep for the slaughter” <Ps. 43>. And in this, without murmuring or complaint, in admirable patience <Isa. 53>, they were made almost like Christ, of whom Isaiah says: “As a sheep he shall be led to the slaughter, and as a lamb before its shearer is dumb, so he shall not open his mouth,” which is manifestly shown to have been completely fulfilled in him from the sacred history of his passion. 5. In the fifth verse. “What tongue will be able to unweave.” Sometimes retexere is the act of undoing what was formerly woven together, so that the prefix re indicates the opposite meaning of the simple form, just as also in these words: reuelare , retegere , recludere . Ovid: “Again love of country, stronger in reason than all others. What your writings have accomplished, it unweaves the work.” Sometimes, however, it means to express, explain, or speak forth; and it is in this sense that it is taken here. Moreover, that the martyrs themselves are enriched and adorned with laurels in heaven is suitably said here, because the laurel among the ancients was the emblem of victory, and whoever had come forth victorious was crowned with laurel. But what victors shall be given to these most valiant athletes, superior to them? Thus also in <Apoc. 7> in the Apocalypse it is read that the holy martyrs, clothed in white robes, were marked with crowns and carrying palms in their hands. 6. In the sixth verse. “We also [give] glory.” Here the verb “let us give” must be understood: taken from the preceding sentence, which, when joined with the dative “to you” and the accusative “glory,” renders [it] complete and finished

Transcription: ATR-1

HYMNORVM completam sententiam. Neque legendum est in vltimo carmine, per cuncta pie secula, vt habent aliqui libri mendosi, tum quòd sine expresso datiuo: postrema sententia non erit integra & absoluta, tum quòd aduerbium pie vltimam habeat longam: & nequaquam conueniat illi loco carminis. DE PLVRIBVS MARTYRIBVS: alius hymnus. R Ex gloriosæ martyrum: Trophæa sacra pangimus: Corona confitentiu[m] Ignosce quod deliquimus. Qui respuentes terrena: 3 Tu uincis in martyribus: Perducis ad cælestia: Parcendo confessoribus. 2 Aurem benignam protinus Tu uince nostra crimina: Appone nostris uocibus Donando indulgentiam. Amen. Carminis iambici dimetri legem ac normam adamussim seruat hic hymnus: præter id quòd in tertio carmine primi versus trochæum habet pro pyrrhichio in postremo loco, cu[m] dictio, terrena: mediam syllabam habeat longam. Quòd si terrea vel infima dixisset author: concinnum fuisset & aptum carmen. Insuper in tertij versus quarto carmine: vocalis sequitur alterius dictionis vocalem sine collisione. In eo ad Christu[m] sit oratio, vt ob merita & præclaras martyrum virtutes, nostras preces benignus audiat, peccatorum concedat veniam, & demùm æternæ vitæ præmia: 1 ANNOTATIONES. In primo versu. Rex gloriosæ martyrum. Christus rex martyru[m] dicitur, quòd omnium martyrum supremus est & eminentissimus: cæteros omnes longe magis antecedens quàm rex subiectu[m] sibi populum. Ipse enim deus est & homo: alij, homines tantum. Ipse peccatum non fecit nec inuentus est dolus in ore eius: alii omnes dicunt. Si dixerimus quia peccatu[m] non habemus: nos ipsos seducimus & veritas in nobis no[n] est. Ipse autem morti non fuit obnoxius: & indebita[m] mortem sponte susceptit. Alij omnes, mortis fueru[n]t debitores: &

Transcription: Translated (English)

HYMN S the complete sense. Nor should it be read in the last song, “through all ages devoutly,” as some corrupt books have it, both because, without an expressed dative, the final sentence would not be complete and finished, and because the adverb devoutly would have its last syllable long: and it would in no way suit that place in the hymn. ON MANY MARTYRS: another hymn. R From the glorious martyrdoms: We sing sacred trophies: The crown of the confessors. Forgive what we have done wrong. Who, spurning earthly things: 3 You conquer in the martyrs: You lead them to heavenly things: By sparing the confessors. 2 At once set a kind ear To our voices, and conquer our sins: Granting indulgence. Amen. This hymn most exactly observes the law and rule of iambic dimeter: except that in the third line of the first stanza it has a trochee in place of a pyrrhic in the final position, since the word earthly has its middle syllable long. But if the author had said earthly or lowest, the line would have been graceful and fitting. Moreover, in the fourth line of the third stanza, a vowel follows the vowel of another word without elision. In it let prayer be made to Christ, that, by the merits and splendid virtues of the martyrs, he may kindly hear our prayers, grant pardon of sins, and finally the rewards of eternal life: 1 NOTES. In the first line. King of the glorious martyrs. Christ is called king of the martyrs, because he is the highest and most eminent of all martyrs, far surpassing all the rest just as a king surpasses the people subject to him. For he himself is God and man; the others are only men. He did no sin, nor was deceit found in his mouth: but all the others say, If we say that we have no sin, we deceive ourselves and the truth is not in us. But he was not liable to death; and he willingly underwent an undeserved death. All the others were debtors to death: and

Transcription: ATR-1

EXO. 369 & aliquando debitam mortem, spontanee deo obtuleru[n]t. Denique ipse pro totius mundi salute oblatus est deo patri: in hostiam & odorem suauitatis. Alij verò pro fratrib[us] quidem animas posuerunt: sed particularibus tantum, & qui aut intuitu mortis eorum aut auditu, conuersionis su[n]c frugem inde accipere potuerunt. Corona itidem confientium, id est confessorum, dicitur Christus: eorum scilicet qui vitæ sanctimonia claruerunt, non tamen suu[m] pro Christo sanguinem suderu[n]t: sed placida morte pie defuncti sunt. 3 II In tertio versu. Tu vincis in martyribus. Si miles contra tyrannum regni occupatorem pugnat pro rege, & victoriam assequatur profligato tyranno tunc certe rex vincit in milite, quoniam miles non sibi sed regi certauit, à quo certandi munus ac potestatem accepit. Martyres autem omnes, animosi sunt Christi milites, & contra adversas potestates totum fere genus humanum occupantes, prælia domini certarunt: vt eas antiquis sedibus suis fraude & dolo occupatis eiicerent. Et vicerunt quidem ipsi: vt ministri ac satellites, verius autem Christus in eis vicit: quia pugnandi & vincendi vires illis suffecit, vtq; inchoarent pugnam, prosequerentur ac conficerent: animum illis virtutemque ministrauit, & martyres ipsi non ad propriam & suam ipsoru[m] gloriam, sed soli Christo certarunt, vt suo regi ac domino. DE VNO CONFESSORE. 1 1 Ste confessor domini sacratus (Festa plebs, cuius celebrat per orbem) 1 Hodie lætus meruit secreta Scandere cæli. 2 Qui pius, prudens, humilis, pudicus Sobrius, castus, fuit et quietus. Vita dum præsens ugetauit eius Corporis artus. 3 Ad sacrum cuius tumulum, frequenter Membrat

Transcription: Translated (English)

EXO. 369 and at times they voluntarily offered the death that was due. Finally, He himself was offered to God the Father for the salvation of the whole world: as a sacrifice and a sweet-smelling savor. Others, indeed, laid down their lives for their brethren: but only for individuals, and for those who, either by witnessing their death or hearing of it, could receive from it the fruit of conversion. Christ is likewise called the crown of confessors, that is, of those who were renowned for holiness of life, yet did not shed their blood for Christ, but departed piously in a peaceful death. 3 II In the third verse: You triumph in the martyrs. If a soldier fights for the king against a tyrant, the occupier of the kingdom, and gains victory when the tyrant is defeated, then surely the king triumphs in the soldier, since the soldier fought not for himself but for the king, from whom he received the duty and authority to fight. The martyrs, then, are all brave soldiers of Christ, and against the hostile powers occupying nearly the whole human race, they waged the Lord’s battles: so that they might drive them out from their ancient seats, seized by fraud and deceit. And they indeed conquered themselves: as ministers and attendants, but more truly Christ conquered in them, because He supplied them with the strength both to fight and to conquer, so that they might begin the battle, continue it, and bring it to completion; He gave them courage and strength, and the martyrs themselves fought not for their own and personal glory, but for Christ alone, as for their king and lord. OF ONE CONFESSOR. 1 1 Lo, the confessor consecrated to the Lord (The joyful people, whose feast the world celebrates) 1 Today has happily deserved To ascend the hidden heights of heaven. 2 Who was pious, prudent, humble, modest, Temperate, chaste, and peaceful. While life gave vigor to his present state, And to the limbs of his body. 3 At whose sacred tomb, frequently The

Transcription: ATR-1

Hymnorum Membralanguentum modo sanitati, Quolibet morbo fuerint grauata: Restituuntur. 4 Vnde nunc noster chorus, in honore Ipsius: hymnum canit hunc libenter. Vt piis eius meritis iuuemur Omne per æuum. 5 Sic salus illi, decus, atque uirtus, Qui supra cæli residens cacumen: Totius mundi machinam gubernat Trinus & unus. Carmine sapphico & adonico hymnus iste contexti- tur: in vnoquoque versu more aliorum hymnorum consi milium tria co[m]plectens carmina sapphica, & quartu[m] ado- nicum. Non tamen illius leges obseruat ad vngue: in suo- rum pedum collocatione. N[on] in primi versus tertio car- mine, pyrrhichius pro trochæo in prima sede co[n]stituitur: & spondeus pro trochæo in quarta, quandoquidem aduer- bium hodiè primam habet breuem. Quidius. Qui no[n] est hodiè: cras minus aptus erit: & nomen secreta, ratione co[n] positionis primam habet longam. Quòd si ita constitutu[m] fuisset illud carmen. Hoc die lætus meruit superna: apta vtique fuisset eius contextio. In quarti quoque versus primo carmine, pyrrhichius pro trochæo in quarto loco disponitur: contra carminis sapphici formam. Insuper in quinti versus tertio carmine, pro dactylo ponitur antibac chius ex primis duabus longis constans & vltima breui, cum prima syllaba dictionis machina sit loga. Virgilius. Scandit fatalis machina muros. Seruatum autem fuisset rectum carmen: si ita dixisset author, totius mundi fabri- cam gubernat. Commemorantur in eo virtutes cuius suis sancti confessoris cuibus confestum celebratur, non modo ad vitæ attinentes sanctitatem: sed & ad miraculorum o- stensionem, quæ divinæ bonitatis induliu ad eius sepul- chrum sunt. Propter quod, præsens fidelium in Christo congregatio illi sedulo laudem impendit debitam: vt ip- sius

Transcription: Translated (English)

Hymns The limbs, languishing now in health, If they have been burdened by any disease: They are restored. 4 Whence now our choir, in his honor, Sings this hymn gladly, That by his pious merits we may be helped Through all time. 5 So be salvation, honor, and power to him, Who, dwelling above the summit of heaven, Governs the framework of the whole world, Triune and one. This hymn is composed in Sapphic and Adonic meter: in each verse, as in other similar hymns, it contains three Sapphic lines and a fourth Adonic. Yet it does not observe those laws exactly in the placement of its feet. In the third line of the first verse, a pyrrhic is set in the first foot in place of a trochee, and a spondee in the fourth in place of a trochee, since the adverb hodie has a short first syllable. Quidius. He who is not today: tomorrow he will be less fitting; and the word secreta, because of the way it is formed, has a long first syllable. But if that line had been arranged thus: “Hoc die lætus meruit superna,” its structure would certainly have been appropriate. In the first line of the fourth verse too, a pyrrhic is placed in the fourth position in place of a trochee, contrary to the form of the Sapphic line. Moreover, in the third line of the fifth verse, an antibacchius, consisting of two initial long syllables and a final short one, is set in place of a dactyl, since the first syllable of the word machina is long. Virgil: “The fatal machine climbs the walls.” But the correct line would have been preserved if the author had said thus: “Governs the fabric of the whole world.” There are commemorated in it the virtues of that holy confessor whose feast is celebrated, not only those pertaining to the sanctity of life, but also the manifestation of miracles, which, by the kindness of divine goodness, are at his tomb. For this reason, the present congregation of the faithful in Christ diligently offers him the due praise: so that his

Transcription: ATR-1

EX PO. 371 sius patrocinio adiuvetur. 2 T'ANNOTATIONES. In secundo versu. Vegetavit eius corporis artus. Vege- tare est vivificare & in vita conseruare, siue fouere in la- nitate & incolumitate. Actiuum est verbum, & acculati- < Gene.9> uum postular, vt in Genesi legitur dixisse dominus. Re- cordabor foederis mei vobiscum: & cum omni anima vi- uente quæ carnem vegetat. Inde vegetus, 2, um: quod sanum est & incolume. Et modo ad corpus pertinet, vt de Cæsare scribit Suetonius: quòd nigris erat & vegetis oculis, valetudine prospera. Modo ad animum, vt vege- to corde aut mente dicitur is esse: qui erecto est & alacri animo, vigorisque pleno. 3 In tertio versu. Quolibet morbo fuerint graua- ta: Quilibet, non vniuersalis est dictio sicut omnis quan- uis eam plærunque ita accipiant dialectici præter vsum probatorum authorum, sed particularis: aliquem ex tota multitudine significans indeterminate ac indifferenter: vt quilibet morbus: dicitur morbus aliquis, quicunque sit ille. 4 In quarto versu. Vnde nunc noster chorus in ho- nore. Potius dicendum esset, in honorem, quoniam præ- positio, in, sumpta pro ad, ob, siue propter: accusatiu[m] po- stulat, non ablatiuum, vt quæcúque facimus: in laudem, gloriam, & honorem dei facere debemus, non in laude & gloria. DE VNO CONFESSORE: alius hymnus. 1 Esu redemptor omniu[m], 1 Perpes corona præsu- 1 lum: 1 In hac die clementius 1 Nostris faucto nocibus. 2 Tui sacri qua nomi- 2 nis 1 Confessor almus claruit: 1 Cuius celebrat annua 1 Deuota plebs solennia. 3 Qui rite mundi gau- 3 diæ 1 Huius caducas respuens: 1 Cum angelis Cælestibus 1 Lætus potitur præmiis. 4 Huius benignus annue 1 Nobis, sequi uestigia. 1 Huius precatu, seruulis 1 aa ij 1 Dimitts

Transcription: Translated (English)

EX PO. 371 by his patronage may it be helped. 2 ANNOTATIONS. In the second verse. “He quickened the limbs of his body.” To quicken is to give life and preserve in life, or to cherish in health and safety. It is an active verb, and requires the accusative, as in Genesis the Lord is said to have spoken: “I will remember my covenant with you, and with every living soul that quickens flesh.” Hence vegetus, -a, -um: that which is sound and unharmed. And now it belongs to the body, as Suetonius writes of Caesar: that he had dark and lively eyes, and good health. At other times it belongs to the mind, as when someone is said to have a lively heart or mind: that is, one who is uplifted and cheerful in spirit, and full of vigor. 3 In the third verse. “If they have been burdened by any disease.” Quilibet is not a universal term like omnis, although dialecticians usually take it so, contrary to the usage of approved authors; rather it is particular, signifying some one from the whole multitude, indeterminately and indiscriminately: as in “quilibet morbus,” it is said to be some disease, whatever it may be. 4 In the fourth verse. “Whence now our choir in honor.” It would rather be said “in honorem,” since the preposition in, taken for ad, ob, or propter, requires the accusative, not the ablative, as in whatever we do: we ought to do it for the praise, glory, and honor of God, not in praise and glory. OF ONE CONFESSOR: another hymn. 1 Jesus, redeemer of all, 1 Everlasting crown of the prelates: 1 On this day more kindly 1 Support our petitions. 2 Of your holy name 2 The blessed confessor shone forth: 1 Whose annual solemnities 1 The devout people celebrate. 3 Who, rightly rejecting 3 The fleeting joys of the world, 1 With the heavenly angels 1 Gladly enjoys the rewards. 4 Graciously grant this man’s 1 To us, that we may follow his footsteps. 1 At his prayer, to your servants 1 aa ij 1 Grant

Transcription: ATR-1

Hymnorum Dimitte noxam criminis. Cum spiritu paraclito 5 Sit Christe rex piis- In sempiterna secula. sime Tibi patriq[ue] gloria: Amen. Carminis iambici dimetri legibus hic hymnus omnino coercetur & exactè constringitur. hoc solo excepto quòd in primi versus quarto carmine trochæu habet pro spondeo aut iambo in tertio loco. Seruatum autem fuisset rectum carmen, si ita dixisset author, nostris faue precatibus. Insuper in tertij versus tertio carmine, vocalem habet literæ m terminali sine collisione subiunctam sublatum autem foret id vitium: si dixisset, cum civibus cælestibus. In eo sit ad Christum oratio, vt sancti confessoris (cuius dies festus agitur) placatus precibus: nobis & peccatorum veniam tribuat, & gratiam imitandi præclaram vitæ eius sanctitatem. 2 ANNOTATIONES. In secundo versu. Cuius celebrat annua. Annum dicitur interdum: quod toto vnius anni spacio durat. Ouidius. Et nox erat annua no bis, & morbus annuus est: qui vnius anni circulo extenditur. Interdum verò annuum dicitur, quod quotannis & singulo quoque anno sit: licet tantum semel, & vno solo die, vt festum annuum, & hic annua dicuntur solennia. 4 In quarto versu. Huius benignus annue. Annuerere nunc sauere significat: & datiuo iungitur. Virgilius. Da facilem cursum: atque audacibus annue cæptis. Nuc verò cöcedere siue præstare: & accusativum postulat aut infinitiuu[m], vt hoc in loco. Virgilius. Nos tua progenies: cæli quibus annuis arcem. DE PLV RIBVS CONFES- foribus. Eus plasmator Arce qui de supernorum, D cunctorum, Chaos uides infernorum. Thronos guber- 2 Vt dulcores per tuo- vans polorum: rum Septifor-

Transcription: Translated (English)

Hymns Forgive the guilt of sin. With the Spirit, the Paraclete, 5 May Christ the most pious king be In eternal ages. To you and to the Father be glory. Amen. This hymn is altogether confined and strictly bound by the rules of the iambic dimeter line. The only exception is that in the fourth line of the first stanza it has a trochee in place of a spondee or iambus in the third position. However, the line would have been correctly maintained if the author had said, “favor our prayers.” Furthermore, in the third line of the third stanza, the vowel is attached to the terminal letter m without elision; this fault would have been removed if he had said, “with the heavenly citizens.” In it let there be a prayer to Christ, that, being appeased by the prayers of the holy confessor whose feast day is being celebrated, he may grant us both forgiveness of sins and the grace of imitating the outstanding holiness of his life. 2 NOTES. On the second line. “Whose annual celebration.” “Annual” is sometimes said of that which lasts through the whole span of a single year. Ovid: “And the night was annual for us,” and “the disease is annual”: that is, extended through the circuit of one year. Sometimes, however, “annual” is said of that which occurs yearly and each year, even though only once and on one single day, as an annual feast; and here the annual celebrations are so called. 4 On the fourth line. “His kindly annual.” To “annuere” now means to favor, and it is joined with the dative. Virgil: “Grant an easy course, and favor bold undertakings.” But now it means to concede or grant, and it requires the accusative or the infinitive, as in this place. Virgil: “We, your offspring, to whom you grant the citadel of heaven.” OF THE MANY CONFESSORS. God, the maker, who from above of the heavenly realm, looking down upon the chaos of all the things beneath, of the underworld, ruling the thrones of the sky: that you may sweeten by your own Sevenfold-

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EXPO. 373 Septiformium donorum: 6 Mundi luxus inimici: Ad amorem æternorum Casti spernunt & pudici. Cor inflammes terrenoru[m]. Ac pro cursu tam foelici: 3 Huius boni largitate Dei facti sunt amici. Quæ procedit deus à te: 7 Horum flatus cum Confessorum roboratæ decorus Mentes sunt, & illustratæ. Dulci melo sit canorus: 4 Hi castigant nocitura: Ipsi hymnus hunc sonorus Et fatigant carnis iura Noster lætus psallat chorus. Mundi bella calcant dura: 8 Patri decus increato: Pro salutis spe futura: Vnigenitoq[ue] nato. 5 Pij uiuunt & quieti: Ab utroque propagato Hi prudentes & mansueti. Laus sit pneumati sacrato. Sanctitatis norma freti: Amen. In aduersis gaudent læti. Solum numerum syllabarum in vnoquoque carmine hic hymnus habet cum carmine iambico dimetro com[m]unem. Debet enim quodque carmen octo continere syllabas, vt si plures aut pauciores habeat: liber iudicandus sit mendosus, & quæ superfluut ultra eum numerum, tollendæ sint, sique verò citra eum deficiunt: veniant adiiciendæ. Nullam tamen pedum metricorum habet vt iambicum exigit metrum: collocationem, sed illorum loco omnia eiusdem versus carmina similem inter se seruant desinentiam syllabarum: & in postremis illis penultima & ultima consonantiam, semperque penultimam longam. Commendatur in eo magna dei bonitas, qui larga gratiarum munera contulit sanctis confessoribus: per quæ, sanctitate vitæ conspicui euaserunt & copioso bonorum operum fructu locupletissimi. Quas in ipsorum laudem merito hunc hymnum concinit læta fidelium concio: vt ipsi nos suis precibus apud deum commendent. 1 2 ANNOTATIONES . In secundo versu. Vt dulcores per tuorum. Hoc loco dulcores, nequaquam est verbum optatiuum, descendens à dulcoro, as, are quonua aa iij præposi-

Transcription: Translated (English)

EXPO. 373 Sevenfold gifts: Enemies of worldly luxury: To the love of eternal things The chaste and modest despise it. Inflame the heart of earthly things. And for so happy a course: 3 By the generosity of this good They have been made friends of God. Which proceeds from you, O God: 7 Let the breath of these Strengthened by the confessors be melodious: Minds are, and enlightened. Let our joyful choir 4 These restrain what is harmful: sing this sonorous hymn. And weary the rights of the flesh They trample the harsh battles of the world: 8 Glory to the uncreated Father: For the hope of future salvation: And to the only-begotten Son. 5 The pious live and are at peace: Begotten from both, These wise and gentle. Let praise be to the sacred Spirit. Supported by the rule of holiness: Amen. They rejoice happily in adversity. This hymn has in each poem only the number of syllables in common with the iambic dimeter poem. For each poem ought to contain eight syllables, so that if it has more or fewer, the book should be judged faulty, and whatever is superfluous beyond that number ought to be removed; and if indeed it falls short of that, additions should be made. Yet it has no arrangement of metrical feet, as the iambic meter requires; instead, in place of those, all the poems of the same verse preserve a similar ending of syllables among themselves: and in the final ones the penultimate and ultimate are in consonance, and the penultimate is always long. In it is commended the great goodness of God, who has bestowed abundant gifts of grace upon the holy confessors: by which, conspicuous for the holiness of life, they have passed away and are most richly endowed with a plentiful fruit of good works. For this reason the joyful company of the faithful rightly sings this hymn in praise of them: that they may commend us to God by their prayers. 1 2 ANNOTATIONS . In the second verse. That sweetness through yours. In this place sweetness is by no means a desiderative verb, descending from dulcoro, as, are, because...

Transcription: ATR-1

HYMNORVM præpositio per, tunc nullum haberet accusatiuum cu[m] quo ordinaretur, & genitiui illi, tuorum septiformium dono- rum: à nullo nomine regerentur, sed accusatiuus est plu- ralis à nomine dulcor, oris, & præpositioni per, adiungi- tur, & genitiuos supradictos sibi comites asciscit. Est aute[m] dulcor, oris dulcedo & suauitas. 4 In quarto ver- su. Et fatigant carnis iura. Dicuntur hic iura carnis: oble- ctamenta mollia & illecebrosa quæ caro concupiscit ad- uersus spiritum: vt sensuum blandimeta & irritamenta gu- læ: quòd suapte natura caro ad illa procliuis est & pro- pensa. Illa autem fatigant sancti confessores: quoniu[m] has inclinationes & pronitatem ad carnalia desideria repri- munt in se, vigore ac lege spiritus quemadmodum bea- tus Paulus seipsum omnibus exemplum proponens ait. Castigo corpus meum & in seruitutem redigo: ne forte cum aliis prædicaverim, ipse reprobus efficiat. 6 In sexto versu. Mundi luxus inimici. Et in loco, inimici ge- nitius est singularis & adiectius: cum nomine substau- uo mundi ordinatus, vt sensus sit, quòd sancti confessores spernunt luxus mundi: qui ipsis est inimicus. Et sæpius a- pud authores hoc modo & adiectiue sumitur id nomen. Virgilius. Gés inimica mihi Tyrrenu[m] nauigatae æquor. DE PLVIBVS CONFESSORI- bus: alius hymnus. Christe lucis splen dor uerae Nos benignus in- tuere. Nobis parcens miserere: Confessorum precibus. 2 Hitalenta sibi data Solerter elaborata: Tibi reddunt duplicata Cum laborum fructibus: 3 Christu[m] rege conuiuatae Fidos seruos præmiantem: Præstolantur remeantem Lucernis ardentibus. 4 In paucis examinati. Fide pollent roborati. Ad maiorum sunt uocati Gaudiorum præmia. 5 Quorum precibus ius- uemur. Et exemplis informemur: Christe tecum ut lætemur In cælesti patria. Amen. Hymnus

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HYMN The preposition per would then have no accusative with which it could be joined, and the genitives, “of your sevenfold gifts,” would not be governed by any noun; but the accusative plural comes from the noun dulcor, dulcoris , and is joined to the preposition per , and takes to itself the above-mentioned genitives as companions. Now dulcor, oris means sweetness and pleasantness. 4. In the fourth verse, “And they weary the laws of the flesh.” The “laws of the flesh” are said here to be the soft and alluring pleasures which the flesh covets against the spirit: such as the blandishments of the senses and the incitements of the appetite; because by its very nature the flesh is inclined and prone to them. But these weary the holy confessors, because they restrain within themselves these inclinations and this tendency toward fleshly desires by the strength and law of the spirit, just as blessed Paul, setting himself forth as an example to all, says: “I chastise my body and bring it into subjection, lest perhaps, after preaching to others, I myself should become a castaway.” 6. In the sixth verse, “The world’s luxuries are enemies.” And in this place, inimici is singular genitive and adjectival, arranged with the substantive noun mundi , so that the sense is that the holy confessors despise the luxuries of the world, which are their enemy. And very often among authors this noun is taken in this way, adjectivally. Virgil: “The sea, hostile to me, for Tyrrhenian navigation...” OF MANY CONFESSORS: another hymn. Christ, splendor of true light, Look kindly upon us. Spare us, and have mercy, Through the prayers of the confessors. 2. The talents given to them, Diligently worked out, Return to you doubled, With the fruits of their labor. 3. Christ, the king at the banquet, Recompensing faithful servants, They await his return With lamps burning. 4. Tested in few things, Made strong by faith, They are called to greater Rewards of joy. 5. By whose prayers may we be guided, And by whose examples may we be formed, So that with you, O Christ, we may rejoice In the heavenly homeland. Amen. Hymn

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EXPO. 375 II Hymnus iste potius prosæ quàm hymnicæ modulatio- ni assimilatur, quòd consonantuæ rythmicæ quàm mensu- ræ metricæ sit obseruantior. Cuiusque enim versus tres primæ clausulæ, in exitu syllabarum conformitatem ha- bent & similitudinem adinuicem earum vnaquæq[ue]; octo syllabas continet, & penultimam ipsarum longam. Quar- ta verò clausula vnius versus, seruat responsum in simili cadentia ad quartam clausulam versus proximè sequentis septemque syllabas complectitur, & penultimam earu[m] bre uem. Laudantur in eo confessores inclyti quòd talen- ta sibi commissa à domino multiplicarint in huius vitæ curriculo, & duplicata illi obtulerintquòd item dominum suum reverentem à nuptiis expectauerint, & cum pulsa- uit inuenti sunt vigilantes. Deinde fit supplicatio, vt eo- rum præcibus subleuemur apud dominum. 2 IANOTATIONIS In secundo versu. Solerter elaborata. Solers est: qui industrius est, diligens & sedulus & solertia, sagacitas, industriamque animi in rebus agen- dis Mantuanus. Miserisque venit solertia rebus. Itaque ta lenta sibi data studuerunt solerter elaborare sancti confes sores, quoniam cum labore & studio illa accomodarut ad opus & vsum bonum, superlucratiq[ue]; sunt in illis totidem talenta quot acceperant. Et innititur totus iste versus illi < Matt. 25> parabolæ euangelicæ de homine peregre prohiscête, qui vocauit seruos suos & dedit eis talenta, vni quinque, alij autem duo, alij verò vnu[m], vt in eis operarentur donec re- diret. Qui autem quinque acceperat talenta, itidem & is qui duo, operati in eis, duplum assecuti sunt lucrum, & re uerso domino illud obtulerunt. Vnde & ab eo comendati sunt mirifice, & vt intrarent in gaudium domini sui, dulci- ter inuitati. 3 In tertio versu. Christum regem conui- uantem. Hic locus respondet verbis illis euangelicis do- mini nostri ad diciulos suos. Sint lubi vestri præcincti < Luca 12> & lucernæ ardentes in manibus vestris. & vos similes ho- minibus expectantibus dominum suum quando reuerta- tur à nuptiis: vt cum venerit & pulsauerit Ianuam, confe- stim aperiant illi. Beati sunt serui illi, quos cum venerit domin[us], inuenerit vigilates. Amé dico vobis quòd præcin get se & faciet illos discubere, & trâsiens ministrauit illis. 4 In quarto versu. In paucis examinati. Spectare < aa iiiij> vide-

Transcription: Translated (English)

EXPO. 375 II This hymn is rather assimilated to prose than to hymnic modulation, because it is more observant of rhythmic than of metrical consonance. For the first three clauses of each verse, in the ending of the syllables, there is conformity and mutual similarity; each contains eight syllables, and its penultimate syllable is long. But the fourth clause of one verse preserves a response in similar cadence to the fourth clause of the next verse, and comprises seven syllables, with the penultimate short. The famous confessors are praised in it because they multiplied the talents entrusted to them by the Lord in the course of this life, and offered them back to him doubled; likewise because they awaited their reverent lord from the wedding feast, and when he knocked they were found watching. Then a petition is made that by their prayers we may be upheld before the Lord. 2 IANOTATIONIS In the second verse. Carefully worked out. Solers means: one who is industrious, diligent, and assiduous; and sollertia, shrewdness, and the industriousness of the mind in matters to be done. Mantuanus: “solers comes to miserable things.” So the holy confessors strove to work out carefully the talents given them, since with labor and diligence they adapted them to good work and use, and gained on them the same number of talents as they had received. And the whole of this verse rests upon that evangelical parable <Matt. 25> about a man going on a journey, who called his servants and gave them talents, to one five, to another two, and to another one, that they might trade with them until he returned. The one who had received five talents, and likewise he who had received two, having worked with them, obtained double profit and, when the lord returned, offered it back to him. Therefore they were wonderfully commended by him, and were sweetly invited to enter into the joy of their lord. 3 In the third verse. Christ the king as host. This passage corresponds to those evangelical words of our Lord to his disciples: “Let your loins be girded” <Luke 12> “and lamps burning in your hands. And be like men waiting for their lord when he shall return from the wedding feast: that when he comes and knocks at the door, they may open to him at once. Blessed are those servants whom, when he comes, their lord shall find watching. Amen I say to you, that he will gird himself and make them sit down to eat, and passing by he will minister to them.” 4 In the fourth verse. Tested in a few. To look at <aa iiiij> vide-

Transcription: ATR-1

Hymnorum videtur per quandam affinitatem hæc sententia, ad illud dictu in libro Sapientiæ de iustis: quòd in paucis vexati, <Sapient.> 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. Virginis 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)

Hymns this passage seems, by a certain affinity, to correspond to that saying in the book of Wisdom about the righteous: that, though troubled in a few things, <Wisdom> in many they shall be well disposed toward. For God tried them, and found them worthy of himself. And so that, by setting opposites against one another, the comparison may be made more fitting, <Rom. 8> it is suitably added that they are called to greater rewards of joy, since, as blessed Paul writes to the Romans: the sufferings of this present time are not <1 Cor. 4> worthy to be compared with the future glory that shall be revealed in us. And in the second epistle to the Corinthians he confirms the same, saying: That which is present is momentary and light in our tribulation: it works for us an eternal weight of glory, beyond measure, in exaltation. OF A CERTAIN VIRGIN. The Virgin’s offspring, and maker of his mother: The Virgin whom a virgin bore, and a virgin gave birth to. We sing the feast of the Virgin: receive the trophy, accept the vow. 2 This virgin of yours, blessed by a twofold lot: while she strives to tame the frail sex of the body, she subdued the bloody age with her body. 3 Therefore, fearing neither death nor the savage kinds of punishments, dear to death: with blood poured out she earned the secret to ascend to heaven. 4 By this intercession, gentle God, spare now our sins: remitting our faults. Whereby, with pure hearts, we may resound to you the gracious hymn of the heart. 5 Glory to the Father, and to the begotten Son: and to you, equal Spirit of both forever, gentle God, one God through every age of the world. Amen. Song

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EXPO. 377 [1] Carminis sapphici & adonici lege præsens hymnus co- ponitur: illius tamen legitimos pedes nô vbique rectè col- locatos continet. Nam loco spondei in secunda sede car- minis sapphici iambum quater admittit, scilicet in primo carmine secundi versus. in tertio tertij, & in primo ac ter- tio carmine quinti versus. Rursum loco trochæi in quarta sede bis recipit pyrrhichiu[m], scilicet in secundo carmine ter tij versus & in secundo quarti. Habet & semel loco tro- chai in eadem sede spondeum, scilicet in tertio carmine terti versus. sed mallem ibi supernum quam secretum di- cere, & propter sensum & propter carmen. Denique in quinto versus loco dactyli in tertia sede bis habet tribracu[m] contra carminis sapphici iura: vt pote in secundo carmi- ne illius versus, & in tertio eiusdem. Laudatur in eo Christus de virgine matre natus quod eius dono sancta virgo in cuius præconium hymnus iste concinitur, & car- nem vicerit per virginitatis puritatem, & mundum per gloriosum quod pertulit martyrium. Ad eundem denique supplicatio dirigitur, quod huius sacra virginis oratione nobis peccatorum remissionem clementer elargitur. [1] IANNOTATIONS. In primo versus. Virginis proles, opifexque matris. Proles virginis matris est Chri- stus secundum naturam humanam: nam carnis substatiam verè ab ea accepit Idem quoque opifex & factor est vir- ginis matris secundum diuinam naturam, secundum qua[m] cuncta creauit, fecit, & condidit. Adde quòd diuina sua virtute effecit Christus quod ipsa & mater fieret, & virgo integra permaneret, secundum quam rationem, opifex e- tiam virginis matris dici haud immeritò posset. In eo- de versus. Trophæu[m] accipe votu[m]. Hoc votu[m] intelligi debet esse adiectiuu[m] & participiu[m]: ideo significans quòd voto p- missum atque destinatum, & cum substatiuo trophæum or dinari. Significat autem trophæum, id quod in testimoniu[m] victoriæ publico in loco statuitur. vt statua equestris, aut equus armatus, aut quippiam simile. Quare publica laus & solenitas quæ ab ecclesia alicui sanctæ virgini celebra- tur in suæ victoriæ testificatione hic non absurde trophæ- um dicitur. Sumitur etiam trophæum pro ipsa victoria: qua[m] in fuga[m] couersi sunt hostes à qua quide[m] couersione: id no-

Transcription: Translated (English)

EXPO. 377 [1] This present hymn is composed according to the law of Sapphic and Adonic verse; nevertheless it does not everywhere contain the proper feet correctly placed. For in place of a spondee in the second position of the Sapphic verse, it admits an iamb four times, namely in the first line of the second verse, in the third of the third, and in the first and third lines of the fifth verse. Again, in place of a trochee in the fourth position, it twice receives a pyrrhic, namely in the second line of the third verse and in the second of the fourth. It also once has, in the same position, a spondee in place of a trochee, namely in the third line of the third verse. But I would rather read there “supernum” than “secretum,” both for the sense and for the verse. Finally, in the fifth verse, in place of a dactyl in the third position, it twice has a tribrach contrary to the laws of Sapphic verse, namely in the second line of that verse and in the third of the same. In it Christ is praised, born of a virgin mother, because by his gift the holy virgin, in whose praise this hymn is sung, conquered the flesh through the purity of virginity and the world through the glorious martyrdom she endured. To the same Christ, finally, prayer is directed, because through the prayer of this holy virgin he graciously grants us forgiveness of sins. [1] IANNOTATIONS. In the first verse. “Virginis proles, opifexque matris.” The offspring of the virgin mother is Christ according to his human nature, for he truly received the substance of flesh from her. He is likewise the craftsman and maker of the virgin mother according to his divine nature, by which he created, made, and established all things. Add that by his divine power Christ brought it about that she both became a mother and remained an intact virgin; in this sense he could not undeservedly also be called the craftsman of the virgin mother. In the same verse. “Trophæum accipe votum.” “Votum” here must be understood as an adjective and participle; thus meaning that which has been promised and dedicated by vow, and that it should be arranged with the noun “trophæum.” Now “trophæum” signifies that which is set up in a public place as a testimony of victory, such as an equestrian statue, an armed horse, or something similar. Therefore the public praise and solemnity celebrated by the Church in honor of some holy virgin, as a testimony of her victory, is not inappropriately called here a trophy. “Trophæum” is also taken for victory itself: when the enemies are turned to flight from which turning, indeed: it no-

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Hymnorum nomen in graco deductum est, seu pro virtute egregia: qua comparata est victoria, vt in hymno paulo ante explicato de pluribus martyribus trophæa sacra pangimus. 2 In secundo versu. Duplici beata sorte. Scilicet servata virginitatis integritate & martyrio: quo mortem pro Christo pertulit. Vnde & duplicem deuicit hostem eadem sacrata virgo: vt pote carnem per pudicitiam intactam, & mundum per passionem & tolerantiam mortis, quare & duplici corona siue aureola est exornata: scilicet virginali & martyrij. Canitur enim hic hymnus solum (vt ipsa satis ostendit sententia) de virgine martyre: vt sanctis Agatha, Lucia, Agnete, Cæcilia & similibus. Neque illud prætermittendum putarim, quòd in hoc versu non legendum est gessit: vt habent libri incastigati, sed gestit. Nam gerere, nullum habet significatum huic loco conveniens: & in quo possit ordinari cum verbo infinitiuo, Gestire autem interdum est cupere siue affectare: & aptè coniungitur verbo infinitiuo, vt infans gestit loqui aut ambulare, quæ qui dem acceptio hic accommoda est & congrua. Et vbi ferè omnes libri habent domuit cruentum corpore seclum: potior videretur sententia, domuit cruento corpore seclum. Nam cruentum: non est conveniens epithetum ad seclum (licet aliqui pro nomine seclum, legant ibi cetum: & per illum, intelligant dæmonem, qui rectè cruentus dicitur & crudelis) sed ad corpus aptius accommodatur, vt cruento corpore, id est cruore perfuso & sanguinolento: domuisse mundum dicatur per martyrij agonem, sicut fragilem domuit corporis sexum: per continentiam & virginalem pudorem. 3 In tertio versu. Nec amica mortis sæua poenarum genera pauescens. Suppliciorum diuersa genera à tyrannis illata teneris uirginibus, dicuntur amica mortis, quoniam nata sunt mortem infligere, & propemodum disponunt ad mortem, habentque cum ea quandam affinitatem. Quibus enim non inferret exitium & interitum iniectio in ignem, aut bullientem aquam, membrorum in equuleo distentio: nisi diuina virtus adesset protectrix? Porrò amicus substantium, cum solo ponitur genitiuo, adiectiuum autem: modo cum genitiuo, modo datiuo collocatur,

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Hymns the name is taken from Greek, either from outstanding virtue: by which victory was gained, as in the hymn explained a little before for several martyrs we sing sacred trophies. 2 In the second verse. “Blessed by a double lot.” Namely, preserved by the integrity of virginity and by martyrdom: by which she suffered death for Christ. Hence that same sacred virgin also conquered a twofold enemy: that is, the flesh through chastity kept intact, and the world through passion and endurance of death; wherefore she is also adorned with a double crown or aureole: namely, virgin and martyr. For this hymn is sung only (as the very sense sufficiently shows) about a virgin martyr: such as saints Agatha, Lucy, Agnes, Cecilia, and the like. Nor would I think that this should be omitted, that in this verse it should not be read gessit: as the uncorrected books have it, but gestit. For gerere, has no meaning suitable to this place: and in which it can be construed with an infinitive verb. But gestire sometimes means to desire or to long for: and it is suitably joined with an infinitive verb, as when an infant longs to speak or to walk, which meaning here is fitting and appropriate. And where almost all books have domuit cruentum corpore seclum: a better reading would seem to be domuit cruento corpore seclum. For cruentum: is not a suitable epithet for seclum (although some, instead of the noun seclum, read there cetum: and by that, understand the devil, who is rightly called bloody and cruel) but it is more suitably applied to the body, as in cruento corpore, that is, soaked with blood and bloodstained: so that it may be said that she subdued the world by the contest of martyrdom, just as she subdued the frail sex of the body: by continence and virginal modesty. 3 In the third verse. “Nor, though friend of death, dreading the cruel kinds of punishments.” The various kinds of torture inflicted by tyrants on tender virgins are called “friends of death,” because they are born to bring about death, and almost dispose one toward death, and have with it a certain affinity. For what would not the throwing into fire, or boiling water, or the stretching of the limbs on the rack bring about, if divine protecting power were not present? Moreover, amicus when used as a substantive, is put only with the genitive; as an adjective, however, it is placed sometimes with the genitive, sometimes with the dative,

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HYMNORVM 380 est transactum. Nam tunc trochæus in quarto poneretur loco carminis iambici pro pyrrhichio, quod non admittit huiusce metri regula. Sed concipit in præsenti indicatiuo dicendum: sicut verbum sequens parturit præsentis est temporis. Sæpius enim in carminibus hymnicis præsens tempus pro præterito eleganter ponitur: & quamuis vox præsens fuerit intelligentia tamen fertur in præteritum. 2 In secundo versu. Qui pascis inter lilia. Id sumptum est ex canticis canticorum: vbi spiritualis sponsa de dilecto sponso suo dicit. Dilectus meus mihi & ego illi: qui pascitur inter lilia. Liliorum autem nomine (nam virginitatis insignia sunt) candidissimum sacrarum virginum coetû < Cant. 2.> rectè accipimus, inter quas pascitur dominus atque diuer satur: spirituali earum tripudio & dulcissimæ societatis ambitu circunseptus, tanquam in ipsarum medio consistens. Agnus enim qui in medio throni est, regit eas: & deducit ipsas ad vitæ fontes aquarum. 3 In tertio versu. Quocunque pergis: virgines. Hoc ex Apocalypsi desumptum est: vbi se vidisse scribit Ioannes < Apoc. 14.> agnum stantem supra montem Sion, & cum eo centu qua draginta quatuor milia: habentes nomen eius & nomen patris eius scriptum in frontibus suis: Et cantabant quasi canticum nouum ante sedem & ante quatuor animalia, & seniores, & nemo poterat dicere canticum: nisi illa centu quadraginta quatuor millia, qui empti sunt de terra. Hi sunt qui cum mulieribus non sunt coinquinati: virgines enim sunt. Hi sequuntur agnum quocunque ierit. Cum enim hic describantur præmia illis indulta ob virginalem mundiciam: planum est similia cælestis gloriæ munera ipsis assignari sacratissimis virginibus, quæ illis centum qua draginta quatuor milibus ascripta sunt, vt quibus eadem sunt virtutum insignia ac merita. merces quoque eadem deputetur. Quinimmo pervenerandum illum stantium cu[m] agno supra montem Sion chorum: non ineptè quis dixerit insinuari candidissimum sacrarum virginum ordinem in cælo, ob cognationem affinitatemque virtutum inter has & illos, & cælestia præmia inibi expressa: virginalem coetum quàm maxime decentia. 4 In quarto versu. Nostris adauge sensibus. Alij legut hoc

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HYMN 380 is finished. For then a trochee would be placed in the fourth place of the iambic song in place of a pyrrhic, which the rule of this meter does not admit. But it says, “in the present indicative”: for the following verb “parturit” is of the present tense. For in hymnic poems the present tense is often elegantly used for the past: and although the word is present, in meaning it is carried over into the past. 2. On the second verse. “You who feed among the lilies.” This is taken from the Song of Songs, where the spiritual bride says of her beloved bridegroom, “My beloved is mine and I am his; he feeds among the lilies.” By the name of lilies, however, since they are the insignia of virginity, we rightly understand the brightest assembly of holy virgins <Cant. 2.>, among whom the Lord feeds and takes delight, surrounded by their spiritual rejoicing and the embrace of most sweet fellowship, as though standing in their midst. For the Lamb who is in the midst of the throne rules them and leads them to living fountains of waters. 3. On the third verse. “Wherever you go: virgins.” This is taken from the Apocalypse, where John writes that he saw <Apoc. 14.> the Lamb standing upon Mount Zion, and with him one hundred forty-four thousand: having his name and the name of his Father written on their foreheads. And they sang as if a new song before the throne and before the four living creatures, and the elders; and no one could sing the song except those one hundred forty-four thousand who were redeemed from the earth. These are they who were not defiled with women: for they are virgins. These follow the Lamb wherever he goes. For since the rewards granted to them on account of their virginal purity are here described, it is clear that similar gifts of heavenly glory are assigned to those most holy virgins, who are enrolled among those one hundred forty-four thousand, since the same insignia of virtue and merits are theirs; let the same reward also be allotted. Indeed, that most venerable choir of those standing with the Lamb upon Mount Zion one might not inaptly say is signified by the brightest order of holy virgins in heaven, on account of the kinship and affinity of virtues between these and those, and the heavenly rewards there expressed: most fitting for a virgin company. 4. On the fourth verse. Increase our senses. Others read this

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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 o det: neque perstare aut proficere incæpta continentia, nisi eodem largiente, va- lemus. 1 DE VNA VIDVA. Ratuletur ecclesia. 4 Igne flagrabat fidei, G Nam summi regis 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

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EXPO. 381 by this agreement the verse: “Grant to our senses,” and both indeed rightly so. For in both this way and that the verse stands, and remains in its integrity: and the sense likewise is fitting. For here we ask this gift to be granted to our senses: that the wounds of sins, corrupters of purity, may not be endured. But there: we ask that this good, as if 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; and then that what has been granted be increased. For we cannot be continent unless God gives it; nor can we continue or advance in the continence begun, unless by his same bounty we are enabled. 1 ON ONE WIDOW. Let the Church rejoice. 4 Burning with the fire of faith, G For the daughter Set ablaze with love of God: of the highest king: Shining with varied signs, After the sorrows of this life She obtains 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 stain: To the supreme king of glory. Diligently she loved God Gladly she has arrived today. With whom she reigns forever. 6 Praise to the one and triune God. 3 Born of noble stock, Who by the prayers of us who are blessed, Yet adorned with virtues: At the end of life accomplished 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 an iambic dimeter poem, yet it is governed by neither the law of that meter nor measured by its feet: because in the earlier places it indiscriminately admits a trochee and a pyrrhic, and in the second position 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 cuexit 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: ait 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 vnam quâque 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

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OF HYMNS a pious spondee, contrary to the rules of this song. Yet it retains the number of syllables due to that meter: namely, in each poem an eight-syllable line, and moreover it preserves the rhythmic correspondence of the first line to the second and of the third to the fourth of the same verse, in the ending of the syllables. By this the church of the faithful is stirred up to spiritual joy in the Lord: on account of the solemnity of whatever most holy widow, whose feast day is celebrated when this hymn is sung. And she is commended for contempt of the world, zeal for virtue, service of God, and the worship of the Christian faith: which, while living here, she diligently practiced. For these things, and because of miracles shedding light upon her, God made her renowned and glorious, and brought her up to the heavenly mansions. I. NOTES. In the first verse. For the daughter of the supreme king. It is not a earthly king that is spoken of here, for no king on earth is at all supreme; but every kingdom is under a heavier rule, as Seneca says, and the king of kings and Lord of lords himself rules over all kings. Nor is there here any mention of bodily 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 supreme King God: both by creation, since he is the father of all, and by regeneration effected in baptism, by which she herself was born of God and reborn of water and the Spirit, and also by sacred imitation and assimilation, in divine denominations. Concerning this latter kinship the Lord says in the Gospel: Whoever has done the will of my Father who is in heaven, the same is my brother, sister, and mother; and in the very same way, his son and daughter, since all these things coincide spiritually, having only a difference of relation from one another. For if they are from the father the devil by imitation, those who wish to fulfill his desires, as the Gospel testifies, why should they not rather be from God the Father, who diligently strive to keep his commandments? And God himself, in his graciousness, addresses every faithful soul by this most honored name of daughter in the psalm, saying: Hear, daughter, and see, and incline your ear; and forget your people and your father’s house, and the king will desire your beauty; for he is the Lord your God. 2 In the second verse. This true servant of Christ. Better

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EXPO. 383 hoc pacto aptatur carmen quàm eo modo. O Christi vera famula: vt nonnulli habent libri. Nam cum in omnibus alijs versibus, de sancta illa vidua cui hic hymnus concinitur, fiat in tertia persona sermo: par est & decens etiam in hoc versu consimilem tenere loquendi formam, & nequaquam ad secundam transire personam, cum præsertim in tertio huius versus carmine verbum tertia personæ amauit ponatur: cui nominatiuus ille famula adiungi debeat. Quòd si quis dicat O, ibidem non vocantis esse particulam sed admirantis interiectionem: quæ nominatiuo tertiæ personæ potest adiungi. Esto id, verum non solent authores interiectionem annextere casui qui cum alia dictione nexum habeat & habitudinem: sed illi duxat, qui soli adhæreat interiectioni. Hic autem nominatiuus famula cum verbo amauit ordinatur: quare concinnam non habet cum interiectione connexionem. 5 In quinto versu. Ad summum regem gloriæ. Melius hoc modo legitur istud carmen: quàm vt alij habent libri ad regem nimis gloriæ. Nam aduerbium nimis, cum adiectiuo læta in sequente carmine posito ordinandum, omnino ineptè secundum orationis latinæ rationem sciungitur ab eo: per interiectum hunc genitiuum gloriæ, & aut proximè ante adiectiuum illud ponendum erat: aut penitus sustollendum. Atqui non potest continuò præponi illud aduerbium supradicto adiectiuo, quoniam tunc non seruaretur similis syllabarum desinentia in hoc carmine & sequente: quæ tamen omnibus in locis de industria conspicitur seruata. Satius est igitur illud aduerbium tollerè: & illius loco ad complendum carmen aliud nomen ponere, aptè coniungatur alicui dictioni eiusdem carminis, quod quidem sit pro concinitate: si quis dixerit, ad summum regem gloriæ, vel ad regem veræ gloriæ. 6 In sexto versu: Qui nos beatæ precibus. Loco dictionis beatæ, in alijs libris ponitur litera N designans ibidem nominandam sacram illam viduam, in cuius honorem cantatur hic hymnus. Veruntamen illud proprium nomen fortasse non quadrabit carmini. Nam sidisyllabum fuerit: red det ipsum breuius æquo, & si tetrasyllabum: efficiet idem quàm par est prolixius. Quare satius fuerit, quocunque vocetur

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EXPO. 383 in this way the hymn is adapted more than in that way. O true servant of Christ: as some books have it. For while in all the other verses, about that holy widow to whom this hymn is sung, the discourse is in the third person, it is fitting and proper also in this verse to keep a similar form of speaking, and by no means to pass over into the second person, especially since in the third line of this verse the word amavit is placed in the third person, to which that nominative famula ought to be joined. But if someone should say that O there is not a particle of calling, but an interjection of admiration, which can be joined to a nominative of the third person, let that be so; yet authors do not usually attach an interjection to a case which has a connection and relation with another word, but only to one which clings to the interjection alone. But here the nominative famula is arranged with the verb amavit ; wherefore it does not have a suitable connection with the interjection. 5 In the fifth verse: Ad summum regem gloriæ . This hymn is better read in this way than as other books have it, ad regem nimis gloriæ . For the adverb nimis , since it must be connected with the adjective læta placed in the following verse, is completely ineptly detached from it according to the rules of Latin speech by means of the intervening genitive gloriæ ; and either it should have been placed very close before that adjective, or else entirely removed. Indeed, that adverb cannot simply be placed before the aforesaid adjective, because then a similar ending of syllables would not be preserved in this verse and the next, though this is everywhere deliberately observed to be preserved. It is therefore better to remove that adverb, and in its place, to complete the verse, to put another noun, suitably joined to some word of the same verse, which would indeed be for the sake of harmony: if one should say, ad summum regem gloriæ , or ad regem veræ gloriæ . 6 In the sixth verse: Qui nos beatæ precibus . In place of the word beatæ , in other books a letter N is placed, indicating that the sacred widow to whose honor this hymn is sung is to be named there. However, that proper name will perhaps not fit the verse. For if it is disyllabic, it makes it shorter than is proper; and if it is tetrasyllabic, it makes it longer than is fitting. Therefore it would be better, whatever she is called

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HYMNORVM vocetur proprio nomine sancta illa vidua: illud supprime re, & illius loco semper ponere genitivum beatæ vel sacra tæ: qui sit adiectiuum nominis substantiui viduæ, subaudi- ti in eo, quoniam hoc pacto & carmen & sensus erit con- veniens: qui ex toto versu colligetur huiusmodi. Iaus sit deo: vni in substantia, & trino in personis qui nos post ter minum vitæ peractum consortes efficiat supernorum ci- uium, per preces sacratæ deo vel beatæ viduæ: cuius hodie celebratur solennitas. Cui quidem deo vni trino, pro co[m]pletis istis in hymnos ec clesiasticos annotationibus: sit bene- dictio, laus, & gratiarum actio in secula seculorum. Amen. PRIMI LIBRI ELV- cidatorij Ecclesiastici: Finis,

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HYMNORVM let the holy widow be called by her proper name; suppress that word, and always put in its place the genitive of blessed or holy: which is the adjective of the substantive name of widow, understood in it, since in this way both the song and the sense will be con- sistent: which will be gathered from the whole verse as follows. Praise be to God: one in substance, and three in persons, who after we have completed the term of life make us sharers in the citizens of heaven, through the prayers of the holy widow of God, or the blessed widow: whose solemnity is celebrated today. To this same God, one and three, for these annotations completed in the ecclesiastical hymns: may there be blessing, praise, and thanksgiving unto ages of ages. Amen. THE FIRST BOOK OF THE ECCLESIASTICAL ELV- cidator: End,

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ELV C I D A T O R I I E C- C L E S I A S T I C I L I B E R S E- C V N D V S: N O N N V I L L A Cantica, Antiphonas, Responsoria, & Benedictiones Ecclesiasticas exponens. CANTICVM SANCTORVM AVGV- stini & Ambrosij. 1 E Deum laudamus: te dominum confitemur. 2 Te æternum patrem omnis terrae neratur. 3 Tibi omnes angeli, tibi cæli & uni- uersæ potestates: 4 Tibi Cherubim & Seraphim, incessabili uoce procla ment. 5 Sanctus, sanctus, sanctus: dominus deus sabaoth. 6 Pleni sunt cæli & terra, maiestatis gloriæ tuæ. 7 Te gloriosus apostolorum chorus. 8 Te prophetarum laudabilis numerus. 9 Te martyrum candidatus laudat exercitus. 10 Te per orbem terrarum sancta confitetur ecclesia. 11 Patrem immensæ maiestatis. 12 Venerandum tuum uerum & unicum filium. 13 Sanctum quoque paraclitum spiritum. 14 Tu rex gloriæ Christe. 15 Tu patris sempiternus es filius. 16 Tu ad liberandum suscepturus hominem: non horrui sti uirginis uterum. 17 Tu deuicto mortis aculeo: aperuisti credentibus re- gna cælorum. 18 Tu ad dexteram dei sedes: in gloria patris. bb Index

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ELV C I D A T O R I I E C- CLESIASTICI L I B E R S E- CVNDVS: NON NVILLA Cantica, Antiphonas, Responsoria, & Ecclesiastical Benedictions explaining. SONG OF THE SAINTS OF AUGU- stine & Ambrose. 1 We praise thee, O God: we acknowledge thee to be the Lord. 2 The whole earth worships thee, the eternal Father. 3 To thee all angels, to thee the heavens & all the powers: 4 To thee Cherubim & Seraphim proclaim with unceasing voice. 5 Holy, holy, holy: Lord God of hosts. 6 The heavens & the earth are full of the majesty of thy glory. 7 The glorious chorus of apostles praises thee. 8 The laudable number of prophets praises thee. 9 The white-robed army of martyrs praises thee. 10 Throughout the whole world the holy Church acknowledges thee. 11 The Father of immense majesty. 12 Thy venerable true & only Son. 13 The Holy Paraclete Spirit also. 14 Thou, O Christ, art the King of glory. 15 Thou art the everlasting Son of the Father. 16 When thou undertookest to deliver man: thou didst not abhor the virgin's womb. 17 When thou hadst overcome the sting of death: thou didst open the kingdom of heaven to believers. 18 Thou sittest at the right hand of God: in the glory of the Father. bb Index

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CANTICORVM 19 Iudex crederis esse uenturus. 20 Te ergo quæsumus famulis tuis subueni: quos precioso sanguine redemisti. 21 Æterna fac cum sanctis tuis in gloria numerari. 22 Saluum fac populum tuum domine: & benedic hæreditati tuæ. 23 Et rege eos, & extolle illos usque in æternum. 24 Per singulos dies benedicimus te. 25 Et laudamus nomen tuum in seculum: & in seculu[m] seculi. 26 Dignare domine die isto: sine peto nos custodire. 27 Miserere nostri domine: miserere nostri. 28 Fiat misericordia tua domine super nos quemadmodum sperauimus in te. 29 In te domine speraui: non confundar in æternum. Hoc canticum à celeberrimis sancte ecclesiæ doctorib[us] Augustino & Ambrosio dicitur esse copositu[m]: cu[m] hic illu[m] sacris baptismi abluisset vndis, & post diuturnas errorum te nebras ad veræ fidei lumen reduxisset. Tunc enim ambo in gratiaru[m] actione[m] de suscepto diuino munere dicuntur erupisse: per hoc diuinæ maiestatis præconium: & alternando vices, Ambrosio quidé inchoante & Augustino subseqente, ipsum à principio ad sine[m] vsque deduxisse. Vnde ferè ab o[mn]ibus inscribitur canticu[m] sanctoru[m] Augustini & Ambrosij. Quòd sanè ab vniuersali ecclesia receptum est cum tanta authoritate: vt in matutino officio ante laudes ipsum decantari debere solenniter sit institutu[m]. Et quoties nouum aliquod & insigne beneficiu[m] respublica ciuilis aut ecclesiastica à deo consecuta est: vt pacem, victoriam, nouam pastoris designationem, aut quoduis aliud consimile: hoc celebratissimo cantico tota illius congregationis societas in templum conveniens deo solenniter agere gratias & publice solet. Neque immerito quidem. Nam continet istud canticum, primum laudem divinæ bonitatis: prædicatione eorum quæ ad vnitatem divinæ substantiæ attinent, vt quòd deus sit, quòd dominus, quòd æternus pater, hæc enim tria toti diuinitati & cuique diuinæ personæ sunt co[m]munia

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CANTICLES 19 You are believed to be the Judge who is to come. 20 We therefore beseech you, come to the aid of your servants, whom you have redeemed with your precious blood. 21 Grant that with your saints we may be numbered in glory forever. 22 Save your people, O Lord, and bless your inheritance. 23 And govern them, and exalt them forever. 24 Day by day we bless you. 25 And we praise your name forever, and unto age after age. 26 Vouchsafe, O Lord, on this day to keep us without sin. 27 Have mercy on us, O Lord; have mercy on us. 28 Let your mercy, O Lord, be upon us, as we have hoped in you. 29 In you, O Lord, have I hoped; let me not be confounded forever. This song is said by the most famous doctors of the holy Church, Augustine and Ambrose, to have been composed when the latter had washed him with the sacred waters of baptism, and after long darknesses of error had brought him back to the light of true faith. For then both are said to have burst forth in thanksgiving for the divine gift received: through this proclamation of the divine majesty, and alternating by turns, with Ambrose beginning indeed and Augustine following after, they brought it from beginning to end. Hence it is inscribed by almost all as the song of the saints Augustine and Ambrose. This indeed has been received by the universal Church with such authority that it has been established that it ought to be sung solemnly in the morning office before Lauds. And whenever some new and notable benefit has been obtained from God by the civil or ecclesiastical commonwealth, such as peace, victory, the nomination of a new pastor, or any other similar thing: with this most celebrated canticle the whole fellowship of that congregation, assembling in the temple, is accustomed solemnly to give thanks to God and publicly. Nor without reason. For this canticle contains, first, praise of divine goodness: by the proclamation of those things which pertain to the unity of the divine substance, namely, that God is, that he is Lord, that he is eternal Father; for these three are common to the whole divinity and to each divine person.

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EXPO. 387 munia, deinde verò denominatione eorum quæ ad expli- cationem & distinctionem diuinarum personarum attinet vt cum patrem immensæ maiestatis nominat, cum venerandum eius filium, & etiam spiritum sanctum exprimit. Deinde verò specialis conuertitur ad secundam summæ trinitatis personam oratio: cuius & diuina explicatur natura cum rex glorræ nominatur & sempiternus patris filius, & natura itidem humana: cum nostræ carnis substantiam suscepturus dicitur non exhoruisse neque dedignatus fuisse sacratissimæ virginis vterum. Nostræ quoque redemptionis mysteria per passionem eius, resurrectionem & ascensionem in cælum consummata: in signum gratitudinis deinde commemorantur, Denique ad ipsum dei filium dirigitur supplex oratio ad finem vsque cantici: vt totam fidelium ecclesiam in suo nomine congregatam hic á malo co[m]feruare, & demùm ad cælestem & immortalem gloriâ perducere dignetur. 2 IANNOTATIONS. In secundo versu. Te æternu[m] patrem: omnis terra veneratur. Pater hic commune nomé est dei: & cuique diuinarum personarum indifferens, signat enim habitudinem dei ad creaturas ab eo conditas: sicut frequenter in sacris literis accipitur, & præsertim in exordio orationis dominicæ: Pater noster qui es in cælis: sanctificetur nomen tuum. Neque discrete hic sumitur, vt < Matth. 6.> exprimat primam summæ trinitatis personam, & habitudinem signet ad filium: sed ita in vndecimo huius cantici versu sumi intelligatur. In hoc quoque versu: terra pro hominibus (quòd ex terra formati sunt & eam habitat) accipitur: sicut etiam sæpenumero in scriptura, vt in psalmo. Omnis terra adoret te deus & psallat tibi: psalmum dicat < Psal. 6. 5.> nomini tuo. Omnis igitur terræ nomine: omnis hominum multitudo vbicunque terrarum habitet insinuatur. 3 In tertio versu. Tibi omnes angeli. Angelorum nomen non hic commune est ad omnes cuiusuis ordinis cælestes spiritus: sed ad eos duntaxat qui infimum in postrema hierarchia complent ordinem. Nam cæli: hoc loco potius omnes cælestes substantias & spiritus angelicos (quancunque constituant hierarchiam aut sacrum ordinem) significant. Vt enim terræ nomine, genus humanum ita cælorum nomine tota natura angelica rectè signatur, quod bb ij

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EXPO. 387 first, by the name of those things which pertain to the explanation and distinction of the divine persons; thus, when it names the Father of immeasurable majesty, it also expresses His venerable Son and even the Holy Spirit. Then the prayer is directed in a special way to the second person of the supreme Trinity: whose divine nature is set forth when He is called the King of glory and the everlasting Son of the Father, and likewise His human nature: when it is said that, in assuming the substance of our flesh, He neither shrank from nor deemed unworthy the womb of the most holy Virgin. The mysteries of our redemption, too, accomplished by His passion, resurrection, and ascension into heaven, are then recalled in token of gratitude. Finally, supplicatory prayer is directed to the Son of God Himself to the end of the canticle: that He may deign here to preserve the whole Church of the faithful, gathered in His name, from evil, and at length to bring it to heavenly and immortal glory. 2 IANNOTATIONS. On the second verse. “To thee, eternal Father: all the earth worships.” Father here is a common name of God, and is indifferent to each of the divine persons; for it signifies the relation of God to the creatures created by Him. It is often taken so in Holy Scripture, and especially in the opening of the Lord’s Prayer: “Our Father who art in heaven, hallowed be thy name.” Nor is it taken here distinctly, as in < Matth. 6.> to express the first person of the supreme Trinity and to denote the relation to the Son; but it is to be understood in that way in the eleventh verse of this canticle. In this verse too, earth is taken for men, because they were formed from the earth and inhabit it; as it is also very often in Scripture, as in the psalm: “Let all the earth worship thee, O God, and sing to thee; let it sing a psalm” < Psal. 6. 5.> “to thy name.” Therefore, by the name of all the earth, the whole multitude of mankind, wherever they dwell on the earth, is signified. 3 On the third verse. “To thee all the angels.” The name of angels here is not common to all the celestial spirits of whatever order, but only to those who fill the lowest rank in the last hierarchy. For “the heavens” in this place rather signify all heavenly substances and angelic spirits, whatever hierarchy or sacred order they may constitute. For just as by the name of earth the human race is rightly signified, so by the name of heavens the whole angelic nature is rightly indicated, bb ij

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CANTICORVM 388 quòd cælestis mansionis sint incolæ & supercælestes sorti- antur proprietates Deinde cælestium agminum comuni- ter nomine cælorum nobis hic insinuatorum, tres innuuntur hierarchiæ: vnaqueque per vnum suorum ordinu[m] hic expressum, per quem cæteri non nominati intelligentur. Postrema siquidem & in imò constituta cælestium spirituum hierarchia: nomine angelorum, qui vltimum eius con- siciunt ordine[m], insinuatur. Media verò: nomine potestatum quæ nouissimum etiam illius ordinem constituunt, indica- tur. Demùm suprema hierarchia denotatur hoc loco no- mine cherubim & seraphim: duorum superiorum eius or- dinum. Verum angelicorum spirituu[m] distinctio in tres hie- rarchias, & cuiusque adhuc hierarchiæ distributio in tres < Es.4.5.> ordines: ex sacratissimo patre Dionysio in libro de cælesti hierarchia exactius est requirenda. 4 In quarto versu. Incessabili voce proclamant. Sum- ptum est illud ex Esaiæ propheta: dicente. Vidi dominu[m] se- dentem super solium excelsum & eleuatum: & plena erat domus à maiestate eius, & ea quæ sub ipso erant: replebant templum. Seraphim stabant super illud: & clamabant al- ter ad alterum & dicebant. Sanctus, sanctus, sanctus: domi- nus deus exercituum. Plena est omnis terra: gloria eius. Sabaoth autem nomen hebræum hic expressum: idé valet < Dan.7.> quod exercituum in Latino. Estque id vnum ex decem no- minibus dei: à beato Hieronymo in epistola ad Marcellâ quarto loco positum. Cæterùm deus dicitur dominus sa- baoth quia exercituum cælestium totiusque militiæ an- gelicæ dominus est, quæ à deo copiosa est & numerosa: vt de ea dicat Daniel. Milia milium ministrabant ei: & decies centena milia assistebant ei. 9 In nono versu. Te martyrum candidatus. No[n] solum ab angelicis substantijs laudari hic dicitur deus: sed & ab hominibus in cælestis ciuitatis sortem iam ascitis, & etiam ab ijs qui præsentis vitæ stadium adhuc decurrunt. At ve- rò receptorum in æterna cæli tabernacula tres hic nomi- nantur ordines & gradus: scilicet apostolorum, propheta- rum & martyrum, sub quibus reliqui ordines sanctorum vt confessorum, & virginum comprehendantur, qui non minus quàm cæteri deum assidue laudent: secundum illud < Psal.83.> verbum psalmi octogesimi tertij. Beati qui habitant in do- mo

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CANTICORVM 388 that they are inhabitants of the heavenly dwelling and partake of supercelestial properties. Then, by the common name of the heavenly hosts, here indicated to us under the name of heavens, three hierarchies are signified; and each by one of its orders here expressed, by which the others not named are to be understood. Indeed, the last and lowest hierarchy of heavenly spirits is indicated by the name of angels, who make up its final order. The middle one, however, is indicated by the name of powers, which also constitute its last order. Finally, the highest hierarchy is denoted here by the names of cherubim and seraphim, the two upper orders of it. But the distinction of angelic spirits into three hierarchies, and the distribution of each hierarchy into three orders, is to be sought more exactly from the most sacred Father Dionysius in the book On the Heavenly Hierarchy. 4 In the fourth verse. They proclaim with unceasing voice. That is taken from the prophet Isaiah, who says: I saw the Lord sitting upon a throne high and lifted up, and his majesty filled the house, and those things that were beneath him filled the temple. Seraphim stood over it, and they cried one to another and said: Holy, holy, holy, the Lord God of hosts. The whole earth is full of his glory. Now Sabaoth, the Hebrew name here expressed, means the same as hosts in Latin. And it is one of the ten names of God, placed fourth by blessed Jerome in the epistle to Marcella. Moreover, God is called Lord Sabaoth because he is Lord of the heavenly hosts and of the whole angelic army, which is abundant and numerous from God: as Daniel says of it. Thousands of thousands ministered to him, and ten thousand times a hundred thousand stood before him. 9 In the ninth verse. The candidate for martyrdom. Here God is said to be praised not only by angelic substances, but also by men already admitted to the lot of the heavenly city, and even by those who are still running the course of this present life. But among those received into the eternal dwellings of heaven, three orders and degrees are named here: namely, of apostles, prophets, and martyrs, under which the remaining orders of the saints, such as confessors and virgins, are included, who no less than the others praise God continually: according to that word of Psalm 83. Blessed are they who dwell in the house

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EXPO. 389 mo tua domine: in secula seculorum laudabunt te. < Apo. 7.> Dicitur autem hoc loco exercitus martyrum candidatus: id est candidis vestibus amictus & ornatus: quia in diuina Apocalypsi leguntur eo habitu & cultu beato Ioanni in spiritu ostensi: cum ait de seipso. Et respondit vnus de senioribus & dixit mihi. Hi qui amicti sunt stolis albis: qui sunt & vn de venerunt? Et dixi illi. Domine mi: tu scis. Et dixit mihi. Hi sunt qui venerunt de tribulatione magna. & laverunt stolas suas & dealbaverunt eas in sanguine agni. Ideò sunt ante thronum dei: & seruiunt ei die ac nocte in templo ei, & qui sedet in throno habitabit super illos: & absterget deus omnem lachrymam ab oculis eorum. 14 In decimoquarto versu. Tu rex gloriæ Christe. Ab hoc versu ad finem vsque totius cantici ad solum dei filiu[m] dirigitur sermo, eiusque & diuinæ explicantur proprietates pariter & humanæ: quoniam vtrasque in se perfectè & integre habet sine confusione, sicut & vtranque naturam in vna persona sine commixtione vnitam. Porrò dicitur sanctus Thomas Aquinas pietate in deum & religione insignis: in eleuatione sacratissimi corporis Christi in sacrificio altaris solitus fuisse hunc versum cum cæteris sequentibus ad calcem vsque deuote legere, & ipsum quem omnis adorat creatura hac inuocatione adorata. Neque sanè ab re. Nam paucis constringit hæc oratio: quæ ad Christi diuinitatem pertinent & humanitate, nostræque redéptionis sacramenta salutaria complectitur, & denique piam p toto populo Christiano supplicationem. Quare sentio hûc sanctum dei virum: vt in cæteris virtutum operibus, ita & in hoc orandi genere nobis esse imitandum. Cæteru[m] quòd < Psal. 23.> rex gloriæ dicatur Christus: ex psalmo 23. sumptum est, dicente. Attollite portas principes vestras, & eleuamini portæ æternales: & introbit rex gloriæ, & cætera quæ sequuntur: ad literam de solo Christo intelligenda. Idem quoque < 1. Cor. 2.> co[m]probat beatus Paulus: ita scribens ad Corinth. Si enim cognouissent: nunquam dominum gloriæ crucifi xissent. 16 In decimosexto versu. Tu ad liberandum susceptur homine. Id nomen accusatiui casus hominem, non hic personam aliquâ particularem hominis exprimit: sed natura[m], & pro suo nomine abstracto sumi debet: vt tâtundé valeat sicut humanitate siue naturam humanam. Non enim in al- tissimo bb iij

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EXPO. 389 to you, O Lord: for ever and ever they shall praise you. <Apoc. 7.> But here is meant the army of martyrs made white; that is, clothed and adorned with white garments: because in the divine Apocalypse they are read to have been shown to blessed John in spirit in that dress and array, when he says of himself: And one of the elders answered and said to me: These who are clothed in white robes, who are they, and whence have they come? And I said to him: My Lord, you know. And he said to me: These are they who have come out of great tribulation, and have washed their robes and made them white in the blood of the Lamb. Therefore are they before the throne of God, and they serve him day and night in his temple; and he who sits on the throne will dwell over them, and God will wipe away every tear from their eyes. 14 In the fourteenth verse. You, Christ, King of glory. From this verse to the end of the whole canticle the speech is directed to the Son of God alone, and his divine as well as human properties are explained together; since he possesses both perfectly and fully in himself without confusion, just as he has each nature united in one person without mixture. Moreover, it is said that Saint Thomas Aquinas, distinguished by devotion to God and religion, used, at the elevation of the most sacred body of Christ in the sacrifice of the altar, to read this verse devoutly, with the following ones, down to the end; and to adore by this invocation him whom every creature adores. Nor indeed is this without reason. For this prayer contains in brief those things which pertain to Christ’s divinity and humanity, and embraces the salutary mysteries of our redemption, and finally the devout supplication of the whole Christian people. Therefore I think that this holy man of God, as in other works of virtue, so also in this manner of prayer, ought to be imitated by us. But that Christ is called <Psal. 23.> the King of glory is taken from Psalm 23, where it says: Lift up your gates, O princes, and be lifted up, O eternal gates: and the King of glory shall enter in, and the rest that follows: literally to be understood of Christ alone. The same is also proved by blessed Paul <1 Cor. 2.>, writing thus to the Corinthians: For had they known it, they would never have crucified the Lord of glory. 16 In the sixteenth verse. You undertook to liberate man. This accusative case noun, man, does not here express any particular person of a man, but nature; and it must be taken according to its abstract name, so that it is as much as if it said humanity, or human nature. For not in the high- bb iij

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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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CANTICORVM 90 In the most precious mystery of the Incarnation, the Son of God took on human person: as though he were first a perfect man, and then assumed by the Son of God. This is not only false, but also impious and blasphemous. But he received a human nature, ineffably joined to the divine substance in the unity of person. And whenever this manner of speaking occurs among sacred authors, let it be understood that the name of person is there put for the name of nature, and let it be explained in the same way. 17 In the seventeenth verse. Thou, having conquered the sting of death. A sting is that which pricks and pierces, as all bees are said to be armed with a sting; the king being removed, it is called from an awl 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 kills living things. Christ conquered this sting of death when, after suffering death, he rose again from the dead on the third day, and death having been overthrown, he returned to immortal life. Nor did he conquer 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 also he opened the kingdoms 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 first of all entered it, and for us too opened the way to enter the same. 21 In the twenty-first verse. Make eternal with thy saints. Let the accusative from the preceding verse be understood here, namely, thy servants: so that the sentence may be more complete and perfect in this way: Make thy servants to be numbered with thy saints in eternal glory. And similar constructions will require grammatical treatment; in other places let supplements be supplied, as in the sixteenth verse already explained, it should be noted that the accusative hominem, man, must be taken twice for the completion of the sentence, once indeed with the participle suscepturus, about to assume, and again with the gerund liberandum, to be delivered, in this manner: thou art about to assume man, for the delivering of that same man. For that accusative, once taken, cannot be arranged with both forms, namely the participle and the gerund, nor would the sentence be complete if that active gerund were placed without the accusative. But to discuss these matters further belongs to grammarians, In

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CANTICORVM 4 Benedicite sol & luna domino: benedicite stellæ cæli domino. 5 Benedicite imber & ros domino: benedicite omnis spiritus dei domino. 6 Benedicite ignis & æstus domino: benedicite frigus & estas domino. 7 Benedicite rores & pruina domino: benedicite gelu & frigus domino. 8 Benedicite glacies & niues domino: benedicite fulgura & nubes domino. 9 Benedicite lux & tenebræ domino: benedicite fulgura & nubes domino. 10 Benedicat terra dominum: laudet & superexaltet eum in secula. 11 Benedicite montes & colles domino: benedicite vniuersa germinantia in terra, domino. 12 Benedicite fontes domino: benedicite maria & flumina domino. 13 Benedicite cete & omnia quæ mouentur in aquis domino: benedicite omnes volucres cæli domino. 14 Benedicite omnes bestiæ & pecora domino: benedicite filij hominum domino. 15 Benedicat Israel dominum: laudet & superexaltet eum in secula. 16 Benedicite sacerdotes domini domino: benedicite serui domini domino. 17 Benedicite spiritus & animæ iustorum domino: benedicite sancti & humiles corde, domino. 18 Benedicite Anania, Azria. Misael domino: laudate & super exaltate eum in secula: 19 Benedicamus patrem & filium cum sancto spiritu: laudemus & superexaltemus cum in secula. 20 Benedictus es domine in firmamento cæli: & laudabilis & gloriosus & superexaltatus in secula.

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CANTICLES 4 Bless the Lord, sun and moon: bless the Lord, stars of heaven. 5 Bless the Lord, rain and dew: bless the Lord, all spirits of God. 6 Bless the Lord, fire and heat: bless the Lord, cold and heat. 7 Bless the Lord, dews and frost: bless the Lord, ice and cold. 8 Bless the Lord, ice and snow: bless the Lord, lightnings and clouds. 9 Bless the Lord, light and darkness: bless the Lord, lightnings and clouds. 10 Let the earth bless the Lord: let it praise and exalt him above all forever. 11 Bless the Lord, mountains and hills: bless the Lord, all things that spring up on the earth. 12 Bless the Lord, fountains: bless the Lord, seas and rivers. 13 Bless the Lord, whales and all that move in the waters: bless the Lord, all birds of the air. 14 Bless the Lord, all beasts and cattle: bless the Lord, sons of men. 15 Let Israel bless the Lord: let it praise and exalt him above all forever. 16 Bless the Lord, priests of the Lord: bless the Lord, servants of the Lord. 17 Bless the Lord, spirits and souls of the just: bless the Lord, holy and humble of heart. 18 Bless the Lord, Anania, Azria, Misael: praise and exalt him above all forever. 19 Let us bless the Father and the Son with the Holy Spirit: let us praise and exalt him above all forever. 20 Blessed are you, Lord, in the firmament of heaven, and worthy of praise and glorious and exalted above all forever.

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EXPO. 393 Hoc canticum est trium puerorum Hebræorum: qui nolentes adorare statuam auream quam crexerat Nabu- godonosor rex Babylonis, ab eò missi sunt 1 fornae ignis ardentis. Verùm non solum ab igne non sunt læsi, ne- que vestimenta eorum aut crines ambusti, sed etiam libe- ra vocé in diuinam proruperunt laudem, & hîc hymnum suauissimum deo cecinerunt, quemadmodum Daniel ter tio cap. scribit. Vbi totum hoc canticum vna cum cæteris laudibus quas in gratiarum actionem deo exoluerût: in- seritur, & certo digeritur (quo hic) ordine. Quare ex eo loco, eius expositio accuratior est efflagitanda: quanuis non multa indigeat explanatione, quòd magnam præse ferat facilitatem. Inuitantur autem in eo omnia creatu- rarum genera, tam cælestia quàm terrestria, tam animata quàm inanimata, t[ame]n rationalia quàm irrationalia: ad deca[m] tandam deo laudem. Non quidem quòd pecora, arbusta, eleméta, & orbes cælestes possunt diuinas depromere lau des: cum intellectus & rationis sint expertia, & soli homi nes ac spiritus cælestes facti sint: vt hoc modo deu[m] quem cognoscunt debita veneratione celebrationéque prose- quûtur. Sed irrationalia & inanimata corpora deo dicun tur benedicere ipsum laudare & superexaltare: quia mate riam & argumentum deo benedicendi ipsumque laudan- di & superexalta[n]di suggerunt ac præstat rationalib[us] crea turis. Sicut enim in imagine egregie depicta aut sculpta: vnaquæque particula corporis ita effigiati aut exculpi præbet materiam laudandi artificem ipsum, vt Appellem aut Phidiam, cognoscendique eius industriam & excellé- tiam artis, ita & in hoc diuino opificio & tota mundi fa- brica, vnaquæque creatura vt pars quædam vniuersi, præ dicandam ostendit ipsius dei opificis potentiam, sapien- tiam, bonitatem, prouidetiam atque perfectionem. Et ex omnium cõsideratione assurgit rationalis creatura in dei cognitionem, laudem & commendationem. I ANNOTATIONES. In primo versu. Bene- dicite omnia opera domini: domino. Certus quidam or- do in nominatione creaturarum hic expressarum serua- tus conspicitur: qui à generalibus ad specialia & à pro- pinquioribus deo ad distantiora procedit. Primum enim generatim omnia dei opera proponuntur: deinde specia- ti

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EXPO. 393 This is the song of the three Hebrew youths: who, when they would not worship the golden statue which Nebuchadnezzar king of Babylon had set up, were sent by him into the furnace of blazing fire. But not only were they unharmed by the fire, nor were their garments or hair singed, but with a free voice they broke forth into divine praise, and here they sang a most sweet hymn to God, as Daniel writes in chapter three. Where all this song, together with the other praises which they offered to God in thanksgiving, is inserted and set forth in due order. Therefore from that passage a more careful explanation of it is to be sought; although it does not need much explanation, because it shows great clarity. In it are invited all kinds of creatures, both heavenly and earthly, both animate and inanimate, both rational and irrational: to sing praise to God. Not indeed because cattle, shrubs, elements, and the heavenly spheres can utter divine praises, since they are without understanding and reason, and only humans and heavenly spirits have been made such: so that in this way they may follow God, whom they know, with due reverence and praise. But irrational and inanimate bodies are said to bless God, praise Him, and exalt Him above all, because they suggest and provide to rational creatures the matter and occasion for blessing God and praising and exalting Him. For just as in a finely painted or carved image each part of the body thus depicted or sculpted provides matter for praising the artist himself, such as Apelles or Phidias, and for recognizing his skill and excellence in art, so also in this divine work and in the whole structure of the world, each creature, as a certain part of the universe, displays the power, wisdom, goodness, providence, and perfection of God the maker to be proclaimed. And from the consideration of all things the rational creature rises up to the knowledge, praise, and commendation of God. I ANNOTATIONES. In the first verse. Bless the Lord, all works of the Lord: the Lord. A certain order is seen to be observed here in the naming of the creatures expressed, proceeding from the general to the particular and from those nearer to God to those more distant. For first all the works of God are proposed in general; then the speciati

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394 CANTICORVM tim ad hæc & illa sit progressio. Similiter inter creaturarum genera primum angeli, cælestesque spiritus nominatur: & cæli, orbésq; cælestes ac sydera. Deinde ad hæc sublunaria & inferiora decumbitur, & elementa, quæque ex elementis gignuntur suo deinde loco disponuntur: seruato propemodum ordine productionis rerum, in illo sex primorum dierum spacio à deo factæ. Prius siquidem mixta in perfecta ex elementis ortum ducentia, deinde quæ è terra pullulant hic nominatim afferuntur. Postea ex aquis pgenita: & postremo quæ ex terra sumpserut exordiu. Inter quæ postremo loco nominatur homo, sicut & ipse novissimus inter cætera conditus est. Non tamen ad vnguem & omniquaque is ordo hic semper obseruatus deprehendetur. 3 < Gen. 1> In tertio versu. Benedicite aquæ omnes quæ super cælos sunt domino. Aquæ illæ sunt, de quibus dicit liber Geneseos in principio, quòd fecit deus firmamentum in medio aquarum, & diuisit aquas quæ sub firmamento sunt, ab aquis quæ sunt super firmamentum. Et de quibus dicit psalmus centesimus quadragesimus octauus) qui ferè eodem ordine cum hoc hymno creaturas < Psal. 148> omnes incitat ad deum laudandum) & a quæ quæ super cælos sunt landent nomen domini. Et alio in loco propheta ad deum. Qui regis aquis superiora eius. Verum an aquæ < Psal. 103> illæ corporales sint & eiusdem cum aquis elementaribus naturæ, an potius spirituales: doctiloqui certant & adhuc sub iudice lis est. Per virtutes verò domini, in hoc versu non sunt intelligendi spiritus angelici medij ordinis secundæ hierarchiæ, qui nomine virtutum consentur. Nam illi angelorum nomine prius sunt comprehensi, quod appellatione communi omnes spiritus angelicos cuiusuis hierarchie & ordinis co[m]plectitur. Sed eo nomine virtutu[m] hic signatur. pluriformes & multimodæ diuinæ puidetias vires, quibus totu[m] huc mundu[m] moderatur. 5 < C> In quinto versu. Benedicite omnis spirit[us] dei domino. Spiritu[m] hic no[n] pro creatura spirituali, aut anima humana siue brutorum sumitur. Nam spiritualis creatura, angelorum nomine signata est. Animæ verò hominu[m] & brutorum, sub totis suis postea nominatis continentur. Sed id nomen pro vêto hic sumitur, quoniam inter cæteras impressiones & mixta imp[er]fecta quæ ex elemetis gignutur, hic collocatur &

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394 CANTICLES Thus there is a progression to these things and to those. Similarly, among the kinds of creatures, the angels and heavenly spirits are named first; and then the heavens, the celestial spheres, and the stars. Then there is a descent to these sublunary and lower things, and the elements, and those things that are generated from the elements are set in their proper place afterward: preserving, as it were, the order of the production of things in that six-day span in which they were made by God. For first the mixed things that take their origin from the elements in their perfect form are mentioned; then those that sprout from the earth are here named in particular. Afterward those born from the waters; and lastly those that took their beginning from the earth. Among these, man is named in the last place, just as he himself was created last among the rest. Yet this order will not be found always observed exactly and in every respect. 3 < Gen. 1 > In the third verse: Bless the waters, all that are above the heavens, the Lord. Those waters are the ones of which the Book of Genesis speaks at the beginning, that God made the firmament in the midst of the waters, and divided the waters that are under the firmament from the waters that are above the firmament. And of which Psalm 148 speaks, which in almost the same order as this hymn urges all creatures < Psal. 148 > to praise God, and says, Let the waters that are above the heavens praise the name of the Lord. And in another place the prophet speaks to God: Who rulest the higher parts of it by the waters < Psal. 103 >. But whether those waters are bodily and of the same nature as the elemental waters, or rather spiritual waters, learned men dispute, and the question is still under judgment. But by the powers of the Lord in this verse are not to be understood the angelic spirits of the middle order of the second hierarchy, who are called by the name of Powers. For they have already been included under the name of angels, which common appellation embraces all angelic spirits of whatever hierarchy and order. But by that name of powers are here signified the manifold and various divine powers, by which the whole world is governed. 5 < C > In the fifth verse: Bless ye every spirit of God, the Lord. Spirit is not here taken for a spiritual creature, or for the human soul or that of brute animals. For the spiritual creature is indicated by the name of angels. But the souls of men and brute animals are later contained under all the things named as theirs. Rather, that name is here taken for the wind, since among the other impressions and imperfect mixtures that are generated from the elements, this is placed here &

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EXO. 397 & nullum aliud hic nomen occurrit: quo commodius si- gnificari ventus possit. Neque illud absonum est aut præ ter scripturæ consuetudinem: in qua plærunque spiritus < Psal. 148> pro vento sumitur, vt in psalmo, ignis, grando, nix, gla- cies, spiritus procellarum: quæ faciunt verbum eius. 14 In decimoquarto versu. Benedicite filij hominu[m] domino. Sicut prius in generibus reru[m], ab vniuersaliori- bus ad particularia deductus est ordo: ita & nuc in gene- re hominu[m]. Prius enim generali nuncupatione omnes ho mines significantur per hanc versus particulæ: postea ve- ro particulares hominu[m] sortes & gradus adducuntur, sci- licet Israel, id est populus Israeliticus: deo particularis & ad eius cultum selectus, deinde sacerdotes: ministerio al- taris peculiariter mancipati, postea spiritus animæ iusto- rum sanctiq[ue]; & humiles corde: na[m] ipsi singulare sunt dei templum in quo gratum sibi deus delegit habitaculu[m]. Po- stremum ipsi tres pueri, ob acceptu[m] liberationis ab incen- dio fornacis beneficium: etia[m] à seipsis prouocantur ad di- uini nominis laude[m]. 19 In decimonono versu. Bene- dicamus patre[m] & filiu[m] cu[m] sancto spiritu. Iste versus: in ter- tio cap. Danielis, vnde hoc sumitur canticu[m], no[n] habetur, immo neq[ue]; in toto veteri testameto habentur hisce pro- priis nominibus expressæ diuinæ personæ in vno oratio- nis schemate sicut in nouo, quoniâ clarior tanti mysterij referatio ipsius nouæ legis luci co[n]gruebat & servabatur. Sed ab ecclesia catholica hic versus (qui omniu[m] est diu- nissimus & sacratissimus) adiectus est: vt in simili forma & modo locutionis cu[m] cæteris versibus huius cætici: etiam supersancta trinitas laudaretur quemadmodu[m] in cæteroru[m] psalmoru[m] modulatione: ex constitutione Damasi summi po- tificis, adhortate ipsum ad hoc sacerrimo Hieronymo ad- iicitur hæc summæ trinitatis laus in fine gloria patri & fi- lio, & spiritui sæcto. In supradicto aute[m] versus qui nuc ex- ponendus suscipitur: ipsarum diuinarum personaru[m] trini- tas insinuatur, per propria & consuera ipsarum nomina, in priore versus particula expressa. Vnitas verò diuinæ substantiæ innuitur per relatiu[m] singularis numeri: in po- steriore eiusdem versus parte subiunctum, quod diuinas quidem personasse sed vt vnum substantia sunt, referre di- noscitur. Porrò sicut hoc canticum: quarto loco inter psalmos

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EXO. 397 and no other name occurs here: by which the wind could be more suitably signified. Nor is this out of place or contrary to the custom of Scripture, in which spirit is very often taken for wind, as in the psalm: fire, hail, snow, ice, spirits of storms: they fulfill his word. 14. On the fourteenth verse. Bless the Lord, sons of men. As before, in the kinds of things, the order was led down from the more universal to the particular, so also now in the kind of men. For first, by a general designation, all men are signified through this part of the verse; then the particular ranks and classes of men are brought forward, namely Israel, that is, the people of Israel: chosen by God and selected for his worship; then the priests: specially devoted to the ministry of the altar; then the spirits of the souls of the righteous and the holy, and the humble in heart: for they themselves are a singular temple of God, in which God has chosen a dwelling pleasing to himself. Lastly, the three youths themselves, because of the benefit received in deliverance from the fire of the furnace, are even moved by themselves to the praise of the divine name. 19. On the nineteenth verse. Let us bless the Father and the Son with the Holy Spirit. This verse, from the third chapter of Daniel, whence this canticle is taken, is not found; indeed, not even in the whole Old Testament are the divine persons expressed by these proper names in one pattern of speech, as in the New, because a clearer exposition of so great a mystery was fitting for and reserved to the light of the New Law. But by the Catholic Church this verse, which is the most divine and most sacred of all, was added: so that in a similar form and manner of speech together with the other verses of this song, the most holy Trinity might also be praised, as in the chanting of the other psalms; and by decree of Damasus, supreme pontiff, at the urging of the same most sacred Jerome, this praise of the supreme Trinity is added at the end, “Glory be to the Father and to the Son and to the Holy Spirit.” In the aforesaid verse, however, which is now taken up for explanation, the Trinity of the divine persons themselves is indicated through their proper and customary names, expressed in the earlier part of the verse. But the unity of the divine substance is signified by the relative of singular number, joined in the latter part of the same verse, which is understood to refer indeed to the divine persons, but as being one in substance. Moreover, just as this canticle: in the fourth place among the psalms

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E X P O. 383 hoc pacto aptatur carmen quàm eo modo. O Christi vera famula: vt nonnulli habent libri. Nam cum in omnibus alijs versibus, de sancta illa vidua cui hic hymnus concinitur, fiat in tertia persona sermo: par est & decens etiam in hoc versu consimilem tenere loquendi formam, & nequaquam ad secundam transire personam, cum præsertim in tertio huius versus carmine verbum tertia personæ amauit ponatur: cui nominatiuus ille famula adiungi debeat. Quòd si quis dicat O, ibidem non vocantis esse particulam sed admirantis interiectionem: quæ nominatiuo tertiæ personæ potest adiungi. Esto id, verum non solent authores interiectionem annextere casui qui cum alia dictione nexum habeat & habitudinem: sed illi duxat, qui soli adhæreat interiectioni. Hic autem nominatiuus famula cum verbo amauit ordinatur: quare concinnam non habet cum interiectione connexionem. 5 In quinto versu. Ad summum regem gloriæ. Melius hoc modo legitur istud carmen: quàm vt alij habent libri ad regem nimis gloriæ. Nam aduerbium nimis, cum adiectiuo læta in sequente carmine posito ordinandum, omni- no ineptè secundum orationis latinè rationem sciungitur ab eo: per interiectum hunc genitiuum gloriæ, & aut proxime ante adiectiuum illud ponendum erat: aut penitus sustollendum. Atqui non potest continuò præponi illud aduerbium supradicto adiectiuo, quoniam tunc non servaretur similis syllabarum desinentia in hoc carmine & sequente: quæ tamen omnibus in locis de industria conspici tur seruata. Satius est igitur illud aduerbium tollerè: & illius loco ad complendum carmen aliud nomen ponere, aptè coniungatur alicui dictioni eiusdem carminis, quod quidem fit pro concinitate: si quis dixerit, ad summum regem gloriæ, vel ad regem veræ gloriæ. 6 In sexto versu: Qui nos beatæ precibus. Loco dictionis beatæ, in alijs libris ponitur litera N designans ibidem nominandam sacram illam viduam, in cuius honorem cantatur hic hymnus. Veruntamen illud proprium nomen fortasse non quadrabit carmini. Nam sidisyllabum fuerit: red det ipsum breuius æquo, & si tetrasyllabum: efficiet idem quàm par est prolixius. Quare satius fuerit, quocunque vocetur

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E X P O. 383 this phrase fits the hymn better than in the other way: O true servant of Christ, as some books have it. For in all the other verses, about that holy widow to whom this hymn is sung, the discourse is in the third person: it is fitting and proper also in this verse to keep a similar form of speech, and by no means to pass to the second person, especially since in the third line of this verse the word “loved” is placed in the third person; to which the nominative “servant” ought to be joined. But if anyone should say that “O” there is not a vocative particle but an interjection of wonder, which may be joined to a nominative of the third person, let that be so; yet authors are not accustomed to attach an interjection to a case which has a connection and relation with another word, but only to that which adheres solely to the interjection. Here, however, the nominative “servant” is arranged with the verb “loved”; wherefore it does not have a fitting connection with the interjection. 5 In the fifth verse: To the highest King of glory. This hymn is read better in this way than as other books have it, “to the king of too much glory.” For the adverb “too much,” since it must be arranged with the adjective “glad” placed in the following verse, is altogether awkward according to the rules of Latin speech if it is separated from it by this intervening genitive “of glory”; and either it should have been placed immediately before that adjective, or else removed entirely. And yet that adverb cannot be placed directly before the aforesaid adjective, because then the similar ending of the syllables in this verse and the next would not be preserved, although in all places this is deliberately seen to be observed. It is therefore better to remove that adverb, and in its place to put another noun to complete the verse, suitably joined to some word of the same verse, as is done for the sake of harmony: if one should say, “to the highest King of glory,” or “to the King of true glory.” 6 In the sixth verse: Who, by the prayers of blessed. In place of the word “blessed,” in other books is found the letter N, indicating there the sacred widow who is to be named, in whose honor this hymn is sung. However, that proper name perhaps will not fit the hymn. For if it were disyllabic, it would make the line shorter than is right; and if trisyllabic or tetrasyllabic, it would make it longer than is proper. Therefore it would be better, by whatever name she is called

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Hymnorum vocetur proprio nomine sancta illa vidua: illud supprime re, & illius loco semper ponere genitivum beatæ vel sacra tæ: qui sit adiectiuum nominis substantivi viduæ, subaudi- ti in eo, quoniam hoc pacto & carmen & sensus erit con- veniens: qui ex toto versu colligeretur huiusmodi. Iaus sit deo: vni in substantia, & trino in personis qui nos post ter minum vitæ peractum consortes efficiat supernorum ci- uium, per preces sacratæ deo vel beatæ viduæ: cutus hodie celebratur solennitas. Cui quidem deo vntrino, pro co[m]pletis istis in hymnos ec clesiasticos annotationibus: sit bene- dictio, laus, & gratiarum actio in secula seculorum. Amen. Primilibriev- cidatorij Ecclesiastici: Finis,

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Let the holy widow be called by her proper name in the hymns; suppress that, and always put in its place the genitive of blessed or holy, which would be an adjective of the substantive noun “widow,” understood therein, because in this way both the hymn and the sense will be fitting; which would be gathered from the whole verse in this manner: Praise be to God, one in substance and three in persons, who, after the term of life has been completed, may make us companions of the citizens above, through the prayers of the holy widow or blessed widow of God, whose solemnity is celebrated today. To that very triune God, for these annotations completed in the ecclesiastical hymns, be blessing, praise, and thanksgiving unto ages of ages. Amen. Primilibriev-cidatorij Ecclesiastici: End.

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CANTICORVM 19 Iudex crederis esse uenturus. 20 Te ergo quæsumus famulis tuis subueni: quos pre- cioso sanguine redemisti. 21 Æterna fac cum sanctis tuis in gloria numerari. 22 Saluum fac populum tuum domine: & benedic hæ- reditati tuæ. 23 Et rege eos, & extolle illos usque in æternum. 24 Per singulos dies benedicimus te. 25 Et laudamus nomen tuum in seculum: & in seculu[m] seculi. 26 Dignare domine die isto: sine peto nos custodire. 27 Miserere nostri domine: miserere nostri. 28 Fiat misericordia tua domine super nos quemad- modum sperauimus in te. 29 In te domine speraui: non confundar in æternum. Hoc canticum à celeberrimis sancte ecclesiæ doctorib[us] Augustino & Ambrosio dicitur esse copositu[m]: cu[m] hic illu[m] sa cris baptismi abluisset vndis, & post diuturnas errorum te nebras ad veræ fidei lumen reduxisset. Tunc enim ambo in gratiaru[m] actione de suscepto diuino munere dicuntur e- rupisse: per hoc diuinæ maiestatis præconium: & alternan- do vices, Ambrosio quidé inchoante & Augustino subse- quente, ipsum à principio ad sine vsque deduxisse. Vnde ferè ab o[mn]ibus inscribitur canticu[m] sanctoru[m] Augustini & Ambrosij. Quod sanè ab vniuersali ecclesia receptum est cum tanta authoritate: vt in matutino officio ante laudes ipsum decantari debere solenniter sit institutu[m]. Et quoties nouum aliquod & insigne beneficiu[m] respublica civilis aut ecclesiastica à deo consecuta est: vt pacem, victoriam, no- uam pastoris designationem, aut quoduis aliud consimile: hoc celebratissimo cantico tota illius congregationis societas in templum conveniens deo solenniter agere gratias & publice solet. Neque immerito quidem. Nam continet istud canticum, primum laudem diuinæ bonitatis: prædica- tione eorum quæ ad vnitatem diuinæ substantiæ attinent, vt quòd deus sit, quòd dominus, quòd æternus pater, hæc enim tria toti diuinitati & cuique diuinæ personæ sunt co- munia

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CANTICLES 19 You are believed to come as judge. 20 We therefore beseech you: come to the aid of your servants, whom you have redeemed with your precious blood. 21 Make them to be numbered with your saints in glory forever. 22 Save your people, O Lord, and bless your inheritance. 23 And govern them, and lift them up forever. 24 Day by day we bless you. 25 And we praise your name forever and ever. 26 Deign, O Lord, on this day: without ceasing keep us. 27 Have mercy on us, O Lord; have mercy on us. 28 Let your mercy, O Lord, be upon us, as we have hoped in you. 29 In you, O Lord, have I hoped; let me not be confounded forever. This canticle is said to have been composed by the most celebrated doctors of the holy Church, Augustine and Ambrose, when he had washed him in the sacred waters of baptism, and after long darknesses of error had brought him back to the light of true faith. For then, in thanksgiving for the divine gift received, both are said to have burst forth in this hymn of divine majesty, and, taking turns, Ambrose beginning and Augustine following, to have carried it through from beginning to end. Hence it is inscribed by almost everyone as the canticle of the saints Augustine and Ambrose. Indeed, it has been received by the universal Church with such authority that it has been established that it should be sung solemnly in the morning office before Lauds. And whenever the civil or ecclesiastical commonwealth has obtained from God some new and remarkable benefit, such as peace, victory, the appointment of a new pastor, or any other similar thing, the whole company of that congregation, coming together in the temple, is accustomed solemnly and publicly to give thanks to God with this most famous canticle. Nor indeed without reason. For this canticle contains, first, praise of divine goodness: by the proclamation of those things which pertain to the unity of the divine substance, namely that God is, that he is Lord, that he is eternal Father; for these three are common to the whole Godhead and to each divine person

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EXO. 387 munia, deinde verò denominatione eorum quæ ad expli- cationem & distinctionem diuinarum personarum attinet vt cum patrem immensæ maiestatis nominat, cum venerandum eius filium, & etiam spiritum sanctum exprimit. Deinde verò specialis conuertitur ad secundam summæ trinitatis personam oratio: cuius & diuina explicatur natura cum rex glorræ nominatur & sempiternus patris filius, & natura itidem humana: cum nostræ carnis substantiam suscepturus dicitur non exhoruisse neque dedignatus fuisse sacratissimæ virginis vterum. Nostræ quoque redemptionis mysteria per passionem eius, resurrectionem & ascensionem in cælum consummata: in signum gratitudinis deinde commemorantur, Denique ad ipsum dei filium dirigitur supplex oratio ad finem vsque cantici: vt totam fidelium ecclesiam in suo nomine congregatam hic à malo co[m] seruare, & demùm ad cælestem & immortalem gloriâ perducere dignetur. 2 CANNOTATIONES. In secundo versu. Te æternu[m] patrem: omnis terra veneratur. Pater hic commune nome[m] est dei: & cuique diuinarum personarum indifferens, signat enim habitudinem dei ad creaturas ab eo conditas: sicut frequenter in sacris literis accipitur, & præsertim in exordio orationis dominicæ: Pater noster qui es in cælis: sanctificetur nomen tuum. Neque discrete hic sumitur, vt < Matth. 6.> exprimat primam summæ trinitatis personam, & habitudinem signet ad filium: sed ita in vndecimo huius cantici versu sumi intelligatur. In hoc quoque versu: terra pro hominibus (quòd ex terra formati sunt & eam habitat) accipitur: sicut etiam sæpenumero in scriptura, vt in psalmo. Omnis terra adoret te deus & psallat tibi: psalmum dicat < Psal. 6.> nomini tuo. Omnis igitur terræ nomine: omnis hominum multitudo vbicunque terrarum habitet insinuatur. 3 In tertio versu. Tibi omnes angeli. Angelorum nomen non hic commune est ad omnes cuiusuis ordinis cælestes spiritus: sed ad eos duntaxat qui infimum in postrema hierarchia complent ordinem. Nam cæli: hoc loco potius omnes cælestes substantias & spiritus angelicos (quancunque constituant hierarchiam aut sacrum ordinem) significant. Vt enim terræ nomine, genus humanum ita cælorum nomine tota natura angelica rectè signatur, bb ij quod

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EXO. 387 first, then by the designation of those things which pertain to the explanation and distinction of the divine persons, as when it names the Father of immense majesty, and expresses His venerable Son, and also the Holy Spirit. Then prayer is directed specially to the second person of the supreme Trinity; and both His divine nature is explained, when He is called the King of glory and the everlasting Son of the Father, and likewise His human nature, when He is said, in taking on the substance of our flesh, not to have shrunk back nor to have deemed unworthy the womb of the most holy Virgin. The mysteries also of our redemption, brought to completion through His passion, resurrection, and ascension into heaven, are then commemorated in a sign of gratitude. Finally, supplication is directed to the Son of God Himself to the end of the canticle: that He may deign here to preserve the whole Church of the faithful, gathered in His name, from evil, and at length to bring it to heavenly and immortal glory. 2 NOTES. On the second verse. To Thee the eternal Father: all the earth venerates. “Father” here is the common name of God, and indifferent to each of the divine persons; for it signifies God’s relation to the creatures created by Him. It is often taken thus in the sacred writings, and especially at the beginning of the Lord’s Prayer: Our Father, who art in heaven, hallowed be Thy name. Nor is it taken here distinctly, as at <Matt. 6.> to express the first person of the supreme Trinity and indicate the relation to the Son; but let it be understood in this way in the eleventh verse of this canticle. In this verse too, “earth” is taken for men, because they were formed from the earth and dwell upon it; as also very often in Scripture, as in the psalm: Let all the earth adore Thee, O God, and sing to Thee; let it sing a psalm <Ps. 6.> to Thy name. Therefore by the name of all the earth is indicated the entire multitude of men, wherever on the earth they may dwell. 3 On the third verse. To Thee all the angels. The name of angels here is not common to all celestial spirits of whatever order, but only to those who make up the lowest rank in the final hierarchy. For the heavens in this place rather signify all celestial substances and angelic spirits, whatever hierarchy or sacred order they may constitute. For just as by the name of earth the human race is rightly signified, so by the name of heavens the whole angelic nature is rightly signified, bb ij which

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CANTICORVM quòd cælestis mansionis sint incolæ & supercælestes sorti- antur proprietates Deinde cælestium agminum comuni- ter nomine cælorum nobis hic insinuatorum, tres innuun- tur hierarchiæ: vnaqueque per vnum suorum ordinu[m] hic expressum, per quem cæteri non nominati intelligentur. Postrema siquidem & in imò constituta cælestium spiritu- um hierarchia: nomine angelorum, qui vltimum eius con ficiunt ordine[m], insinuatur. Media verò: nomine potestatum quæ nouissimum etiam illius ordinem constituunt, indica- tur. Demùm suprema hierarchia denotatur hoc loco no- mine cherubim & seraphim: duorum superiorum eius or- dinum. Verum angelicorum spirituu[m] distinctio in tres hie rarchias, & cuiusque adhuc hierarchiæ distributio in tres < Esa. 5.> ordines: ex sacratissimo patre Dionysio in libro de cælesti hierarchia exactius est requirenda. 4 In quarto versu. Incessabili voce proclamant. Sum- ptum est illud ex Esaia propheta: dicente. Vidi dominu[m] se- dentem super solium excelsum & eleuatum: & plena erat domus à maiestate eius, & ea quæ sub ipso erant: replebant templum. Seraphim stabant super illud: & clamabant al- ter ad alterum & dicebant. Sanctus, sanctus, sanctus: domi- nus deus exercituum. Plena est omnis terra: gloria eius. Sabaoth autem nomen hebræum hic expressum: idé valet quod exercituum in Latino. Est que id vnum ex decem no minibus dei: à beato Hieronymo in epistola ad Marcella[m] quarto loco positum. Cæterum deus dicitur dominus sa- baoth quia exercituum cælestium totiusque militiæ an- gelicæ dominus est, quæ à deo copiosa est & numerosa: vt < Dan. 7.> de ea dicat Daniel. Milia milium ministrabant ei: & decies centena milia assisteant ei. 9 In nono versu. Te martyrum candidatus. No[m] solum ab angelicis substantijs laudari hic dicitur deus: sed & ab hominibus in cælestis ciuitatis sortem iam ascitis, & etiam ab ijs qui præsentis vitæ stadium adhuc decurrunt. At ve- ro receptorum in æterna cæli tabernacula tres hic nomi- nantur ordines & gradus: scilicet apostolorum, propheta- rum & martyrum, sub quibus reliqui ordines sanctorum vt confessorum, & virginum comprehendantur, qui non minus quàm cæteri deum assidue laudent: secundum illud < Psal. 83.> verbum psalmi octogesimi tertij. Beati qui habitant in do mo

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CANTICORVM because they are inhabitants of the heavenly dwelling and share in super-celestial properties. Then, by the common name of the heavens here indicated to us, three hierarchies are implied; and each one is designated here by one of its orders, through which the others, though not named, are understood. For the lowest hierarchy of celestial spirits, established in the lowest place, is indicated by the name of angels, who make up its last order. The middle one, however, is indicated by the name of powers, which also constitute its final order. Finally, the highest hierarchy is denoted here by the name of cherubim and seraphim, the two superior orders of it. But the distinction of angelic spirits into three hierarchies, and the distribution of each hierarchy into three orders, must be sought more exactly from the most sacred Father Dionysius in the book On the Celestial Hierarchy. < Esa. 5.> 4 On the fourth verse. They proclaim with unceasing voice. This is taken from the prophet Isaiah, who says: I saw the Lord sitting upon a high and exalted throne; and the house was full of his majesty, and those things that were under him filled the temple. The seraphim stood over it, and they cried one to another and said: Holy, holy, holy: the Lord God of hosts. The whole earth is full of his glory. But Sabaoth, the Hebrew name expressed here, has the same meaning as “of hosts” in Latin. And this is one of the ten names of God, placed fourth by the blessed Jerome in the epistle to Marcella. Besides, God is called the Lord of Sabaoth because he is the Lord of the heavenly hosts and of the whole angelic army, which is abundant and numerous with God, as Daniel says of it: < Dan. 7.> Thousands of thousands ministered to him, and ten thousand times a hundred thousand stood before him. 9 On the ninth verse. Your martyr band. God is said here to be praised not only by angelic substances, but also by men already admitted to the lot of the heavenly city, and even by those who are still running the course of the present life. But among those received into the eternal tabernacles of heaven, three orders and ranks are named here: namely, apostles, prophets, and martyrs, under which the remaining orders of saints, such as confessors and virgins, are included, who no less than the others continually praise God, according to that word of the eighty-third psalm: < Psal. 83.> Blessed are they who dwell in the house

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EXPO. 389 mo tua domine: in secula seculorum laudabunt te. Dicitur autem hoc loco exercitus martyrum candidatus: id est candidis vestibus amictus & ornatus: quia in diuina Apocalypsi < Apo. 7.> leguntur eo habitu & cultu beato loanni in spiritu ostensi: cum ait de seipso. Et respondit vnus de senioribus & dixit mihi. Hi qui amicti sunt stolis albis: qui sunt & vn de venerunt? Et dixi illi. Domine mi: tu scis. Et dixit mihi. Hi sunt qui venerunt de tribulatione magna. & lauerunt stolas suas & dealbauerunt eas in sanguine agni. Ideò sunt ante thronum dei: & serviunt ei die ac nocte in templo ei, & qui sedet in throno habitabit super illos: & absterget deus omnem lachrymam ab oculis eorum. 14 In decimoquarto versu. Tu rex gloriæ Christe. Ab hoc versu ad finem vsque totius cantici ad solum dei filiu[m] dirigitur sermo, eiusque & diuinæ explicantur proprietates pariter & humanæ: quoniam vtrasque in se perfectè & integre habet sine confusione, sicut & vtranque naturam in vna persona sine commixtione vnitam. Porrò dicitur sanctus Thomas Aquinas pietate in deum & religione insignis: in eleuatione sacratissimi corporis Christi in sacrificio altaris solitus fuisse hunc versum cum cæteris sequentibus ad calcem vsque deuote legere, & ipsum quem omnis adorat creatura hac inuocatione adorata. Neque sanè ab re. Nam paucis constringit hæc oratio: quæ ad Christi diuinitatem pertinent & humanitate, nostræque redeptionis sacramenta salutaria complectitur, & denique piam p[er] toto populo Christiano supplicationem. Quare sentio hûc sanctum dei virum: vt in cæteris virtutum operibus, ita & in hoc orandi genere nobis esse imitandum. Cæteru[m] quòd rex gloriæ dicatur Christus: ex psalmo 23. sumptum est, dicente. < Psal. 23.> Attollite portas principes vestras, & eleuamini portæ æternales: & introbit rex gloriæ, & cætera quæ sequuntur: ad literam de solo Christo intelligenda. Idem quoque cõprobat beatus Paulus: ita scribens ad Corinth. Si enim < 1. Cor. 2.> cognouissent: nunquam dominum gloriæ crucifi xissent. 16 In decimosexto versu. Tu ad liberandum susceptur hominé. Id nomen accusatiui casus hominem, non hic personam aliquâ particularem hominis exprimit: sed natura[m], & pro suo nomine abstracto sumi debet: vt tâtundé valeat sicut humanitate siue naturam humanam. Non enim in al- tissimo bb iij

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EXPO. 389 by your mercy, O Lord: they shall praise you forever and ever. But it is said in this place: the army of martyrs, candida, that is, clothed and adorned in white garments; because in the divine Apocalypse they are read, in that dress and adornment, to have been shown to blessed John in spirit, when he says of himself: And one of the elders answered and said to me, “These who are clothed in white robes, who are they, and where have they come from?” And I said to him, “My lord, you know.” And he said to me, “These are they who have come out of the great tribulation, and have washed their robes and made them white in the blood of the Lamb.” Therefore are they before the throne of God, and they serve him day and night in his temple, and he who sits on the throne will dwell over them; and God shall wipe away every tear from their eyes. 14 In the fourteenth verse. Tu rex gloriæ Christe. From this verse to the end of the whole canticle, the discourse is directed to the Son of God alone, and his divine and human properties are explained alike; since he has both in himself perfectly and wholly, without confusion, just as he also has each nature united in one person without mixture. Moreover, it is said that St. Thomas Aquinas, distinguished by piety toward God and religion, used, at the elevation of the most sacred body of Christ in the sacrifice of the altar, to recite this verse devoutly with the others following, right to the end, and to adore him whom every creature adores by this invocation. Nor indeed was this without reason. For this prayer briefly gathers what pertains to Christ’s divinity and humanity, includes the salutary sacraments of our redemption, and finally a pious supplication for the whole Christian people. Therefore I think that this holy man of God, as in other works of virtue, so also in this manner of prayer, ought to be imitated by us. But that Christ is called king of glory is taken from Psalm 23, where it says: Lift up your gates, O princes, and be lifted up, O eternal doors; and the King of glory shall enter in, and the rest that follows: to be understood literally of Christ alone. The same is also confirmed by blessed Paul, writing to the Corinthians: “For had they known it, they would never have crucified the Lord of glory.” 16 In the sixteenth verse. Tu ad liberandum susceptur hominé. This name in the accusative case, hominem, does not here express some particular person of a man, but nature; and it must be taken in its abstract sense, so that it is worth the same as humanity or human nature. For not in the highest bb iij

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EXPO. 391 21 In vicesimosecundo versu. Saluum fac populum tuum domine. Hic versus cum proxime sequente, ex vicesimo septimo psalmo depromptus est: qui his duobus versibus clauditur. < Psal. 2. Psal. 15.> Hæreditatem autem domini vocat propheta genus humanum precio Christi sanguine redemptum, & magno illo emptum precio. De qua pater ait ad filium. Postula à me, & dabo tibi gentes hæreditatem tuâ: & possessionem tuam terminos terræ. Et de qua itidem filius ad patrem in psalmo. Tu es qui restitues hæreditatem meam mihi. At verò relatiuum eos & illos in sequente versu, non ad vocem antecedentis antè positam referuntur: scilicet populum & hæreditatem, sed ad rem significatam & multitudinis numero expressâ, scilicet homines aut famulos, qui sunt de populo tuo & hæreditate tua. 24 In vigesimoquarto versu. Per singulos dies benedictimus te. < Psal. 144.> Hic versus cum proxime sequente, sumptus est ex psalmo centesimo quadragesimoquarto: cuius secundus versus ita se habet. Per singulos dies benedicam tibi: & laudabo nomen tuum in seculum & in seculum seculi. Versus autem huius cantici deinde sequens, vtpote, Dignare domine die isto: quodammodo sumptus videri possit ex hoc versu psalmi centesimi vicesimi. < Psal. 120.> Dominus custodit te ab omni malo: custodiat animam tuam dominus, aut alio quouis: consimils sententiæ. At verò vicesimus septimus præsentis cantici versus, ex psalmo centesimo vicesimo secundo manifeste desumptus est: vbi eodem verboru[m] schemate idem versus ponitur. Vicesimus octauus autem huius cantici versus ex psalmo tricesimo secundo depromptus est: nam eum claudit & terminat. Demùm vltimus huiusdiuinæ laudis versus: psalmi tricesimi est initium. CANTICVM TRIVM puerorum. Benedicite omnia opera domini domino: laudate & superexaltate cum in secula. 2 Benedicite angeli domini domino: benedicite cæli domino. 3 Benedicite aquæ omnes quæ super cælos sunt domino: benedicite omnes uirtutes domini domino. Benedi- bb iiiij

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EXPO. 391 21 On the twenty-second verse. “Save thy people, O Lord.” This verse, together with the one immediately following, is taken from the twenty-seventh psalm, which ends with these two verses. < Ps. 2. Ps. 15.> And the prophet calls the inheritance of the Lord the human race redeemed by the price of Christ’s blood, and bought at that great price. Of which the Father says to the Son: “Ask of me, and I will give thee the nations for thine inheritance, and the ends of the earth for thy possession.” And of which likewise the Son says to the Father in the psalm: “Thou art he who wilt restore my inheritance to me.” But in truth, the relative “them” and “those” in the following verse are not referred to the antecedent word previously set down, namely “people” and “inheritance,” but to the thing signified and expressed in the number of the multitude, namely the men or servants who are of thy people and thy inheritance. 24 On the twenty-fourth verse. “We bless thee every day.” < Ps. 144.> This verse, together with the one immediately following, is taken from the one hundred and forty-fourth psalm, whose second verse reads thus: “Every day will I bless thee, and I will praise thy name for ever and ever.” The verse following afterward in this canticle, namely, “Vouchsafe, O Lord, on this day,” might in some way seem to be taken from this verse of the one hundred and twentieth psalm. < Ps. 120.> “The Lord keep thee from all evil; the Lord keep thy soul,” or any other of similar meaning. But the twenty-seventh verse of the present canticle is manifestly taken from the one hundred and twenty-second psalm, where the same verse is set forth in the same form of words. The twenty-eighth verse of this canticle, however, is taken from the thirty-second psalm, for it closes and ends it. Finally, the last verse of this divine praise is the beginning of the thirtieth psalm. CANTICLE OF THE THREE children. Bless ye the Lord all ye works of the Lord: praise and exalt him above all forever. 2 Bless the Lord, ye angels of the Lord: bless the Lord, ye heavens. 3 Bless the Lord, all waters that are above the heavens: bless the Lord, all ye powers of the Lord. Bles- bb iiiij

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EXO. 397 & nullum aliud hic nomen occurrit: quo commodius si- gnificari ventus possit. Neque illud absonum est aut præ ter scripturæ consuetudinem: in qua plærunque spiritus < Psal. 148> pro vento sumitur, vt in psalmo, ignis, grando, nix, gla- cies, spiritus procellarum: quæ faciunt verbum eius. 14 In decimoquarto versu. Benedicite filij hominu[m] domino. Sicut prius in generibus reru[m], ab vniuersalioribus ad particularia deductus est ordo: ita & nuc in gene- re hominu[m]. Prius enim generali nuncupatione omnes ho mines significantur per hanc versus particulæ: postea verò particulares hominu[m] sortes & gradus adducuntur, scilicet Israel, id est populus Israeliticus: deo particularis & ad eius cultum selectus, deinde sacerdotes: ministerio altaris peculiariter mancipati, postea spiritus animæ iustorum sancti[us]; & humiles corde: na[m] ipsi singulare sunt dei templum in quo gratum sibi deus delegit habitaculu[m]. Postremum ipsi tres pueri, ob acceptu[m] liberationis ab incendio fornacis beneficium: etia[m] à seipsis prouocantur ad diuini nominis laude. 19 In decimonono versu. Benedicamus patre[m] & filiu[m] cu[m] sancto spiritu. Iste versus: in tertio cap. Danielis, vnde hoc sumitur canticu[m], no[n] habetur, immo neq[ue]; in toto veteri testameto habentur hisce propriis nominibus expressæ diuinæ personæ in vno orationis schemate sicut in nouo, quoniâ clarior tanti mysterij reseratio ipsius nouæ legis luci co[n]gruebat & seruabatur. Sed ab ecclesia catholica hic versus (qui omniu[m] est diuinissimus & sacratissimus) adiectus est: vt in simili forma & modo locutionis cu[m] cæteris versibus huius cætici: etiam supersancta trinitas laudaretur quemadmodu[m] in cæteroru[m] psalmoru[m] modulatione: ex constitutione Damasi summi potificis, adhortate ipsum ad hoc sacerrimo Hieronymo adiicitur hæc summæ trinitatis laus in fine gloria patri & filio, & spiritui lacto. In supradicto aute[m] versus qui nuc exponendus suscipitur: ipsarum diuinarum personaru[m] trinitas insinuatur, per propria & consueta ipsarum nomina, in priore versus particula expressa. Vnitas verò diuinæ substantiæ innuitur per relatiu[m] singularis numeri: in posteriore eiusdem versus parte subiunctum, quod diuinas quidem personasse sed vt vnum substantia sunt, referre di- noscitur. Porrò sicut hoc canticum: quarto loco inter psalmos

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EXO. 397 and no other name occurs here: whereby the wind may be more conveniently signified. Nor is that out of place, or contrary to the usage of Scripture, in which spirit is for the most part taken for wind, as in the psalm: fire, hail, snow, ice, spirits of storms: that do his word. 14 In the fourteenth verse. Bless the Lord, ye sons of men. As before in the kinds of things, the order was led down from the more universal to the particular: so now also in the kind of men. For first, by the general title, all men are signified in this particle of the verse; then particular sorts and ranks of men are brought forward, namely Israel, that is, the people of Israel: of God, and chosen for his worship; then the priests: specially devoted to the ministry of the altar; afterward the spirits of the souls of the more holy and humble in heart: for they themselves are a singular temple of God, in which God has chosen a dwelling pleasing to himself. Lastly, the three young men themselves, on account of the benefit received of deliverance from the fire of the furnace, are also stirred up by themselves to the praise of the divine name. 19 In the nineteenth verse. Let us bless the Father and the Son with the Holy Spirit. This verse, in the third chapter of Daniel, from which this canticle is taken, is not found; indeed, not even in the whole Old Testament are the divine persons expressed by these proper names in one form of speech, as in the New, because a clearer revelation of so great a mystery was fitting for, and reserved to, the light of the New Law. But by the Catholic Church this verse, which is of all the most divine and most sacred, was added, so that in a similar form and manner of speech, along with the other verses of this song, the most holy Trinity might also be praised, as in the chanting of the other psalms; by the ordinance of Pope Damasus, being urged to this by Saint Jerome himself, this praise of the supreme Trinity is added at the end: Glory to the Father and to the Son and to the Holy Spirit. But in the aforesaid verse, which now is taken up to be explained, the Trinity of the divine persons themselves is indicated, through their own and customary names expressed in the first part of the verse. But the unity of the divine substance is signified by the relative in the singular number, joined in the latter part of the same verse, which is understood to refer to the divine persons indeed, but as they are one in substance. Further, since this canticle: in the fourth place among the psalms

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CANTICORVM < Daniel. 3> psalmos laudum matutinarum constitutum, & diei domi- minicæ potissimu[m] addictum, ex certo sacræ scripturæ pas- su desumitur: ita & omnium feriarum totius hebdomadę cantica, quæ in officio matutino dicuntur eo ordine & quarto in laudibus matutinis loco: ex aliqua etiam sacræ scripturæ depromuntur parte, vt canticum feriæ secudæ, côsitebor tibi domine quoniam iratus es mihi, ex duodeci mo Esaiæ cap. Canticum feriæ tertiæ, ego dixi in dimidio dierum meorum, ex tricesimo octauo Esaię cap. Canticum feriæ quartæ: exultauit cor meum in domino, ex primi li bri regum capite secundo. Canticum feriæ sextæ, cante mus domino, gloriosæ enim magnificatus est, ex decimo- quinto Exodi capite. Canticum feriæ sextæ, domine au- diui auditionem tuam & timui, ex tertio capite Abachuc. Denique canticum sabbati, audite cæli quæ loquor, ex tri cesimosecundo capite Deuteronomij acceptum est. Qua- re supradicta cantica non efflagitant hic particularè ex- positionem sed cuiusque illorum explanatio, suo ex loco iam nominatim expresso est perquirenda. Quinimo ne- que psalmus ipse qui in exordio matutinarum canitur ad inuitatorium scilicet venite exultemus domino, particu- larem hic exigit declarationem: quoniam prorsus idę est cù nonagesimo quarto psalmo, hoc solo ab eo discrepâs: quòd nonagesimus quartus psalmus quem in nostro ha- bemus psalterio eo còstitutum loco ac ordine: legitur se- cundum gallicam psalmodiam. Ille verò qui canitur ad inuitatorium : ordinatur secundum psalmodiam Roma- nam, vt diligenter annotauit præceptor meus singularis, Iacobus Stapulensis: in explanatione quintuplicis psalte rij à se superioribus annis elaborata. Idcirco ad haben- dum ipsius psalmi inuitatorij sensum ac intelligentiam: le gatur nonagesimi quarti psalmi (qui cum eo concidit) expositio eadem enim prorsus vtriusque est sententia. Verùm cum secunda huius operis pareretur æditio, vi- sum est commodius quodque cæticum reliquarum feria- rum cum sua explanatione hic subnectere, quàm legenti bus laborem ingerere singula cantica perquirendi suis lo- cis, & illorum expositionem indagandi. Magis enim hoc modo habebuntur in promptu & ad manum: tam ipsa, quàm ipsorum sententia. CAN-

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The canticles < Daniel. 3> The psalms appointed for the morning praises, and especially assigned to the Lord’s day, are taken from a certain passage of Sacred Scripture: and so likewise the canticles of all the feast days throughout the whole week, which are said in the morning office in that order and fourth place among the morning praises, are drawn from some part of Sacred Scripture; as the canticle for Monday, “I will praise you, O Lord, for you were angry with me,” from chapter 12 of Isaiah. The canticle for Tuesday, “I said in the midst of my days,” from chapter 38 of Isaiah. The canticle for Wednesday, “My heart has rejoiced in the Lord,” from chapter 2 of the First Book of Kings. The canticle for Friday, “Let us sing to the Lord, for he is gloriously magnified,” from chapter 15 of Exodus. The canticle for Friday, “O Lord, I have heard your report and was afraid,” from chapter 3 of Habakkuk. Finally, the canticle for Saturday, “Give ear, O heavens, to the things I speak,” is taken from chapter 32 of Deuteronomy. Therefore the aforesaid canticles do not here require a particular exposition, but the explanation of each of them must be sought in its own place, where it has already been expressly named. Indeed, even the psalm itself which is sung at the beginning of matins, namely the invitatory “Come, let us exult in the Lord,” does not require a special explanation here; for it is entirely the same as Psalm 94, differing from it only in this: that the ninety-fourth psalm, which we have in our psalter, is arranged in that place and order and is read according to the Gallican psalmody. But the one that is sung as the invitatory is arranged according to the Roman psalmody, as my distinguished teacher James Lefèvre carefully noted in the explanation of the fivefold psalter that he prepared in earlier years. Therefore, in order to obtain the sense and understanding of this invitatory psalm, let the exposition of Psalm 94 be read, since the meaning of both is altogether the same. But when the second edition of this work was being prepared, it seemed more convenient to append here each of the canticles of the remaining feast days with its explanation, rather than to impose on readers the labor of searching out each canticle in its own place and then seeking its exposition. For in this way both the canticles themselves and their meaning will be more readily at hand.

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EXPO. 397 CANTICVM ESAIAE prophetæ. 1 Confitebor tibi domine, quoniam iratus es mihi: eô uersus est furor tuus, & consolatus es me. 2 Ecce deus saluator meus: fiducialiter agam, & non timebo. 3 Quia fortitudo mea & laus mea dominus: & factus est mihi in salutem. 4 Haurietis aquas in gaudio de fontibus saluatoris: & dicetis in die illa. 5 Confitemini domino & inuocate nomen eius. 6 Notas facite in populis adinuentiones eius: mementote quoniam excelsum est nomen eius. 7 Cantate domino, quoniam magnifice fecit: annuicat hoc in uniuersa terra. 8 Exulta & lauda habitatio Syo: quia magnus in medio tui sanctus Israel. Hoc canticum in feriæ secundæ laudibus matutinis pro more ecclesiastice decantatur: quod duodecimo capite Esaiae descriptum, ipsius quidem Esaiae est vt depromentis ipsum & describentis, totius verò ecclesiæ catholicae iam suscepto euangelio ex fidelibus collectæ, ipsiusq; fidelis populi in lege gratiæ degentis: idem canticu[m] est vt concinentis ipsum, & gratias deo agentis de maximis & plurimis beneficiis per incarnationem Christi, morte[m], resurrectionem, ascensionem in cælum, euangelij prædicationem susceptis. Euimuero Esaias septimo capite, nono & vndecimo, revelationem habuerat & texuerat oraculu[m] de aduentu Christi in carnem: cum ait. Ecce virgo concipiet & pariet filium: & vocabitur nomen eius Emanuel. Et iteru[m]. Paruulus natus est nobis, & filius datus est: & reliqua quæ côtinue sequuntur. Rursum. Egredietur virga de radice lesse, & flos de radice eius ascendet: & requiescet super eum spiritus domini. Vbi etia[m] deinde no[n] tam vt ptopheta quàm euangelista: Christi prædicatione[m], morte[m], sepultura[m] & reliqua eius insignia opera depromit, ac po- tassium

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EXPO. 397 THE CANTICLE OF ISAIAH the prophet. 1 I will confess to thee, O Lord, because thou hast been angry with me: thy fury is turned away, and thou hast comforted me. 2 Behold God is my saviour: I will deal confidently, and will not fear. 3 For the Lord is my strength and my praise: and he is become salvation to me. 4 You shall draw waters with joy out of the fountains of the saviour: and you shall say in that day. 5 Praise ye the Lord, and call upon his name. 6 Make his inventions known among the peoples: remember that his name is high. 7 Sing ye to the Lord, for he hath done great things: let this be known in all the earth. 8 Rejoice and praise, O habitation of Sion: for great is the Holy One of Israel in the midst of thee. This canticle is customarily sung in the morning praises of Monday according to the usage of the Church: which, described in the twelfth chapter of Isaiah, is indeed Isaiah’s own, as one setting it forth and describing it, but also of the whole Catholic Church now gathered from the faithful after the Gospel has been received, and of that faithful people living under the law of grace: it is likewise the same canticle as one singing it, and giving thanks to God for the greatest and most numerous benefits received through the Incarnation of Christ, his death, resurrection, ascension into heaven, and the preaching of the Gospel. Indeed, Isaiah in the seventh, ninth, and eleventh chapters had received the revelation and woven the oracle concerning the coming of Christ in the flesh, when he says: Behold a virgin shall conceive and bear a son, and his name shall be called Emmanuel. And again: A child is born to us, and a son is given: and the rest that follow continually. Again: A rod shall spring forth from the root of Jesse, and a flower shall rise from his root: and the spirit of the Lord shall rest upon him. Where there also afterwards, not so much as prophet as evangelist, he sets forth the preaching of Christ, his death, burial, and the rest of his notable works, and especially...

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398 CANTICORVM < Es 4.12> tissimu[m] diffusione[m] euangelicæ doctrinæ: ministerio ac vo- ce apostoloru[m] per vniversum orbé celeriter facta[m]. Quoru[m] omnium c[on]sideratione: 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 quide[m] facies illa die, tèpore scilicet nouæ legis & gratiæ Christi revelatæ: quod sanè tèpus in scriptura plærumque dies appellatur, vt cu[m] scribit Paulus ad Romanos, Nox præcessit: dies aute[m] ap- propinquauit. < Rom.13> 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 grauiter 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 c[on]suum 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 captivi- < 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. Nuc autem & tempore legis euangelicæ, ecce adest visibiliter in carne apparens deus saluator meus: non amplius expe ctandus vt veniat. Et saluator rectè dicitur: nomine con- < Luc.19> gruente suo operi. Nam venit filius hominis quærere, & saluum facere: quod perierat. Et respondet id nomen illi < Matth: 1> quod in euangelio impositum ipsi describitur. Vocabis (in- < Psa.62> quit angelus ad Ioseph) nomen eius Iesum. Ipse enim saluum

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398 CANTICLES < Es 4.12> the most abundant diffusion of the evangelical doctrine: accomplished quickly 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, he says, 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 song, in which you shall 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; and this time in Scripture is usually called day, as when Paul writes to the Romans: The night has passed; but the day has drawn near. < Rom.13> I [L] NOTES. In the first verse. I will confess to you, O Lord. “I will praise,” says the faithful people, “you, Lord my God: because you were angry with me through the transgression of the first parents, the death-bringing ruin of the whole human race, which through that fault fell among robbers, and was stripped, and grievously wounded with two gratuitous and dire wounds.” Yet this fury of yours, after many cycles of years, was turned into kindness and mercy, when you sent the Son of God on earth for the work of human redemption, that he might be the healing physician of my wounds, and my reconciler. And by this conversion of your wrath into mildness, you consoled me, who had been greatly desolated before. To this prophetic sentence corresponds that verse 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 anger; you have turned away from the anger of your indignation. < Psal.84> 2 [L] In the second verse. Behold God is my savior. As the time of the old law ran its course, the savior of the world had been promised by many oracles of the prophets, that he would one day come for the salvation of all. But now, in the time of the evangelical law, behold, visibly present in the flesh, there is my God, my savior: no longer to be awaited as one who is to come. And he is rightly called savior: a name corresponding to his work. For the Son of Man came to seek and to save that which had perished. And this name corresponds to him, as it is described as being given to him in the Gospel. You shall call, says the angel to Joseph, his name Jesus. For he is the savior

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EXO. 399 saluum faciet populu[m] suum: à peccatis eorum. Quare nuc completu[m] cernitur: quod dixerat Esaias. Dicite filiæ Syo[n] ecce saluator tuus venit ecce merces eius cu[m] eo, & opus eius coram illo. Et alio in loco eiusdem prophetæ: ait ipse dei filius. Quia ego ipse qui loquebar: ecce assum. Prius enim fuerat per prophetas locutus: quòd tandè veniret. Nunc aute[m] adest nobis per susceptam carne[m]: suumque promissum compleuit. Propter quam saluatoris mei præsentiam, fiducialiter agam (ait fidelis populus) & cum firma spe perficiam opera legis euangelicæ: quæ lex est libertatis & gratiæ, & non timebo hostes meos inuisibiles: & aduersarios animæ. Tot enim & tanta sunt præsidia atque auxilia in lege euangelica ad bene operandum & resistendum hostibus: per sacramenta ecclesiastica, & abundatiorem gratiam, quod nullus timori habendo amplius relinquitur locus. < Psal. 113> In tertio versu. Quia fortitudo mea & laus mea dominus. Fiducialiter (inquit) aga[m] & non timebo, quia dominus est virtus mea contra hostiles impetus: quos non meis viribus sed potestate à domino mihi co[n]cessa superaui. Ipse etiam est laudatio mea, & cui om nem boni operis laudem debeo ascribere: non mihi ipsi. Non enim nobis domine no[n] nobis: sed nomini tuo da gloriam. Et factus est ipse dominus mihi in salutem: quoniâ à téporali huius vitæ periculo & peccati ruina sæpius me liberauit, & æternam salutem mihi per suam misericordiam præparauit. Et hic versus omnino concidit cum simili versu psalmi centesimi decimiseptimi: vt intelligamus ipsum Esaiam & psalmographum, eodem diuino spiritu licet diuersis temporibus fuisse locutos. < Ioan. 1> 4 In quarto versu. Haurietis aquas in gaudio de fontibus saluatoris. Nomine aquarum hic recte intelliguntur dona spiritus sancti: quæ de fontibus saluatoris, ipsis scilicet ecclesiasticis sacramentis à Christo salutare nostro institutis abu[n]de hauri[n]tur. Na[m] ipsa co[n]feru[n]t gratiâ salutaré & larga[m]: quod non præstabant sacramenta veteris legis. Gratia enim & veritas: per Iesum Christu[m] facta est. < Ioan. 7> Vnde dominus in euangelio loqués de spiritu sancto, qué accepturi erat credentes in eum: dixit. Si quis sitit: veniat ad me & bibat. Qui credit [n]o[n] me, sicut dicit, scriptura: flumina de vêtre ei[us] fluet aquæ viuæ. Vbi per aquâ viuâ, spiritu sancti

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EXO. 399 He shall save his people from their sins. Wherefore now it is seen fulfilled that which Isaiah had said: Say, daughter of Zion, behold, thy Savior comes; behold, his reward is with him, and his work before him. And in another place of the same prophet, the Son of God says: For I myself, who spoke, behold, I am present. For he had spoken beforehand through the prophets, that he would at length come. Now, however, he is present to us through the flesh he has taken up, and he has fulfilled his promise. Because of the presence of my Savior, I shall act boldly, says the faithful people, and with firm hope I shall accomplish the works of the evangelical law, which is the law of liberty and grace, and I shall not fear my invisible enemies and the adversaries of the soul. For so many and so great are the safeguards and helps in the evangelical law for doing good and resisting enemies, through the ecclesiastical sacraments and fuller grace, that no place is left any longer for fear. < Psal. 113> In the third verse: For the Lord is my strength and my praise. Boldly, he says, shall I act, and I shall not fear, because the Lord is my strength against hostile attacks, which I have overcome not by my own strengths but by the power granted to me by the Lord. He also is my praise, and to whom I ought to ascribe the praise of every good work: not to myself. For not to us, O Lord, not to us: but to thy name give glory. And the Lord himself was made for me unto salvation, because he has often delivered me from the danger of this temporal life and from the ruin of sin, and by his mercy has prepared eternal salvation for me. And this verse altogether agrees with the similar verse of the one hundred and seventeenth psalm, so that we may understand that Isaiah and the psalmist alike, though at different times, spoke by the same divine Spirit. < Ioan. 1> 4 In the fourth verse: With joy you shall draw water from the fountains of the Savior. By the name of waters are rightly understood here the gifts of the Holy Spirit, which are abundantly drawn from the fountains of the Savior, that is, from the ecclesiastical sacraments themselves instituted by Christ our Savior. For they confer saving grace and abundant grace, which the sacraments of the old law did not bestow. For grace and truth have come through Jesus Christ. < Ioan. 7> Wherefore the Lord in the Gospel, speaking of the Holy Spirit, which believers in him were to receive, said: If anyone thirsts, let him come to me and drink. He who believes in me, as the Scripture says: rivers of living water shall flow from his belly. Where by living water, the Holy Spirit

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CANTICORVM 400 sancti gratia significatur. A quaru[m] etia[m] nomine, hic intelli gi possunt fluenta doctrinæ euangelicæ: quæ 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 autem hic nominat propheta dominu[m] nostru[m]: quæ 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] eu[m] in adiuen[tio]nib[us] suis: & multiplicata est i[m] eis ruina. Inter- du[m] tame[n] 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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CANTICLES 400 The grace of the holy is signified. By whose name also here may be understood the streams of evangelical doctrine: which the faithful people have abundantly drawn in the time of the new law from the apostles and apostolic men, with joy and exultation of heart. Indeed, by water, doctrine is sometimes signified in the sacred writings: as when Ecclesiasticus says. The Lord shall feed him with the bread of life and of understanding; and shall give him to drink of the water of salutary wisdom. By springs, however, are sometimes understood the apostles, preachers, and ecclesiastical teachers: bubbling with the saving waters of divine doctrine, and watering therewith the dry minds of men: as in that place 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 the Savior our Lord: whom the angel sent to the virgin in the Gospel says should be called Jesus, which is interpreted Savior: so that the prophecy agrees with the Gospel. For this song is not only prophetic, but also evangelical, and discloses the mysteries of evangelical grace. Therefore it is added at the end of this verse. O you faithful people: on that day of the new testament you shall say to your neighbors, inviting them to the praise of God: you shall say, namely, what the following verse has, that is. Give thanks to the Lord Jesus Christ: and invoke his admirable and glorious name. 6 In the sixth verse. Make known among the peoples his advents. This is an exhortation of the prophet to the apostles and evangelical preachers: that in all nations, by the preaching of evangelical truth, they declare the advents of the Lord, that is, the admirable 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 name of advents, although it more often signifies evil deeds, contrivances, and machinations: especially when attributed to men, as in the psalm the Lord says of the sons of Israel. And I gave them up according to the desires of their heart; they shall walk in their own advents: And again in another place of the psalm. And they provoked him in their advents: and ruin was multiplied among them. Sometimes, however, it is taken in a good sense: especially when it is ascribed to God, and signifies the ways and modes of divine operations, which his immense wisdom has established and ordered, as in this place of the prophet: and also in the psalm. And I will meditate on all the works of-

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EXPO. 401 operibus tuis & in adinu[n]ctionibus tuis exercebor, Excel- sum aute[m] est nomen domini Iesu: quoniâ vt scribit aposto lus ad Philippéses: Exaltauit illum deus: & dedit ei nomé < Philip. 1> quod est super omne nomen, vt in nomine Iesu, omne ge nu flectatur, cælestium, terrestriu[m], & infernoru[m], & omnis lingua co[n]fiteatur, quia dominus noster Iesus Christus, in gloria est dei patris. 7 [II] In septimo versu. Cantare do < Ioan. 11> mino, quoniam magnificè fecit: Dominus noster magnificè fecit, omnia opera nostræ redemptionis, carne pro nobis suscepit suæ deitati vnitam, morte sua nostram morte[m] vicit, resurrectione sua vitâ nobis restituit, carnemq; suâ gloriosam in cælum vexit. Magnificè itidem fecit dominè miracula, suæ diuinitatis attestatoria vt mortuos suscita- uit, infirmos solo attactu aut verbo sanauit, imperauit vê- < Psal. 4> tis & mari, dæmones corporibus obsessis expulit, idola o- mnia contriuit, principem huius mundi foras eiecit. Et hæc eius magnalia, operâq; magnifica: ab apostolis in v- < Esa. 1> niuersa terra annu[n]ciata sunt. In omnem enim terræ exiuit sonus eoru[m]: & in fines orbis terræ verba eoru[m]. [I] < Ioan. 11> 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] eoq[ue] in i- < Psal. 4> psa versatus sit secudum carnis præsentiâ, & in ea perfecit opera nostræ redemptionis. Fuit enim ibidem in templo < Esa. 1> præsétatus, prædicauit, miracula fecit, fuit mortuus sepul tus, resurrexit. In monte etiam Syon eucharistiæ sacramé tum instituit, & super apostolos spiritum sanctum misit, & exinde tota ecclesia in vniversum orbem est diffusa, quê- < Esa. 1> admodum vaticinatus est Esaias dicens. De Syon exibit lex, & verbum domini de Hierusalem. Itaque sanctus Is- < Esa. 1> rael & dominus noster sanctificans omnes fideles, in me- dio illius Syon constitit, & secundum carnem co[n]uersatus est. Secundo loco per Syon intelligitur hic ecclesia catho- < Matth. 18> lica toto orbe diffusa, & coetus fidelium syncera fide deu[m] < Matth. 28> speculantium. In cuius medio etiam est Christus inuisibi- liter per gratiam, operaturque nostram salutem per eccle- < Matth. 28> siastica sacramenta. Vbicunque (inquit) fuerint duo vel tres congregati in nomine meo: illic in medio eoru[m] sum. < Matth. 28> Et rursum. Ecce ego vobiscum sum in omnibus diebus, v[er] ue ad consummationem seculi. CAN

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EXPO. 401 in your works and in your undertakings I shall be exercised, the name of the Lord Jesus is excellent: for, as the Apostle writes to the Philippians: God exalted him and gave him a name which is above every name, so that at the name of Jesus every knee should bow, of things in heaven, and things on earth, and things under the earth, and every tongue should confess that our Lord Jesus Christ is in the glory of God the Father. 7 [II] In the seventh verse. I will sing Lord, because he has done magnificently: Our Lord has done magnificently all the works of our redemption; he took to himself flesh united to his divinity for us; by his death he conquered our death; by his resurrection he restored life to us; and he carried his glorious flesh into heaven. In like manner the Lord did magnificently in miracles, witnesses to his divinity, when he raised the dead, healed the sick by a mere touch or by a word, commanded the winds and the sea, drove demons from possessed bodies, broke all idols in pieces, cast out the prince of this world. And these his mighty deeds and glorious works were announced by the apostles throughout the whole earth. For into all the earth went forth their sound, and into the ends of the world their words. [I] In the eighth verse. Rejoice and praise, O habitation of Sion. In this place, habitation of Sion, the city of Jerusalem and Mount Sion are first understood, and material Sion is here stirred up to praise Christ, and in it he dwelt according to the presence of the flesh, and in it he accomplished the works of our redemption. For there he was presented in the temple Esa. 1> he preached, he worked miracles, he was dead and buried, he rose again. On Mount Sion also he instituted the sacrament of the Eucharist, and sent the Holy Spirit upon the apostles, and from there the whole Church was spread throughout the entire world, as Isaiah prophesied, saying: From Sion shall go forth the law, and the word of the Lord from Jerusalem. Therefore holy Is- rael, and our Lord sanctifying all the faithful, stood in the midst of that Sion, and according to the flesh conversed there. In the second place, by Sion is here understood the catholic Church spread throughout the whole world, and the assembly of the faithful, beholding God with sincere faith Matth. 18> In the midst of which Christ also is invisibly by grace, and works our salvation through ecclesiastical sacraments. Wherever (he says) two or three are gathered together in my name: there am I in the midst of them. Matth. 28> And again: Behold, I am with you all days, even to the consummation of the world. CAN

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CANTICORVM CANTICVM EZECHIAE regis Iuda. 1 Ego dixi in dimidio dictum meorum: uadam ad portas inferi. 2 Quæsiui residuum annorum meorum: dixi: no[n] uidebo dominum deum in terra uiuentium. 3 Non aspiciam hominem ultra: & habitatore quietis. 4 Generatio mea ablata est, & co[n]uoluta est à me: quasi tabernaculum pastorum. 5 Præcisa est uelut à texente uitæ meæ: dum adhuc ordi rer succidit me, de mane usque ad uesperam finies me. 6 Sperabam usque ad mane quasi leo sic contriuit omnia ossa mea: 7 De mane usque ad uesperam finies me, sicut pullus hirundinis sic clamabo: meditabor ut columba. 8 Attenuati sunt oculi mei: suscipientes in excelso 9 Domine uim patior, responde pro me: quid dicam aut quid respondebit mihi, cum ipse fecerit? 10 Recogitabo tibi omnes annos meos: in amaritudine animæ meæ. 11 Domine si sic uiuitur: & in talibus uitæ spiritus mei. 12 Corripies me & uiuificabis me: ecce in pace amarituro mea amarissima. 13 Tu autem cruisti animam meam ut non periret: proiecisti post tergum tuum omnia peccata mea. 14 Quia non infernus confitebitur tibi, neque mors laudabit te: non expectabunt qui descendunt in lacum, ueritatem tuam. 15 Viuens, uiuens ipse confitebitur tibi: sicut & ego hodie, pater filiis notam faciet ueritatem tuam. 16 Domine saluum me fac, & psalmos nostros cantabimus, cunctis diebus uitæ nostræ, in domo domini. Hoc

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CANTICLES THE SONG OF HEZEKIAH king of Judah. 1 I said in the midst of my days: I shall go to the gates of hell. 2 I sought for the residue of my years: I said: I shall not see the Lord God in the land of the living. 3 I shall see man no more: and the inhabitant of rest. 4 My generation is taken away, and rolled up from me: like the tent of shepherds. 5 My life is cut off like by a weaver: while as yet I was weaving he cut me off; from morning even to evening thou wilt make an end of me. 6 I hoped even till morning; like a lion so hath he broken all my bones: 7 From morning even to evening thou wilt make an end of me; as the young of a swallow so will I cry: I will meditate like a dove. 8 My eyes are weakened: looking upward. 9 O Lord, I suffer violence, answer thou for me: what shall I say, or what shall he answer me, when he himself hath done it? 10 I will think over to thee all my years: in the bitterness of my soul. 11 O Lord, if men live thus: and in such things the spirit of my life. 12 Thou shalt correct me and make me alive: behold, in peace is my bitterness most bitter. 13 But thou hast delivered my soul that it should not perish: thou hast cast behind thy back all my sins. 14 For hell shall not confess to thee, neither shall death praise thee: they that go down into the pit shall not look for thy truth. 15 The living, the living, he shall confess to thee: as I also do this day, the father shall make thy truth known to the children. 16 O Lord, save me, and we will sing our psalms all the days of our life, in the house of the Lord. Hither

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EXO. 403 Hoc Ezechiæ canticum (quod feria tertia canitur in laudibus matutinis) describitur Esaiæ tricesimo octauo capite, & primum deplorat in eo Ezechias vitæ suæ breuitatem ac angustiam, deinde de suscepti beneficiis deo gratias agit. < 4. Reg. 19.> Enimuero cum deus Ezechiæ regi luda sine labore victoriam dedisset contra Sennacherib regem Assyttiorum, nec ille condignas ei gratias de tam claro munere egisset: < 4. Reg. 20> in illius ingratitudinis punitionem (vt sentiunt hebrei) graui infirmitate correptus est, illique per Esaiam prophetam futura breui mors est denunciata. Ad lachrymas autem & preces conuersus, obtinuit à deo sanitatem: & quindecim annorum ad vitæ suæ spacium adiectione. Itaque postquam co[n]ualuit: & laudes domino de susceptis muneribus persoluit, & quæ in angustia morbi constitutos cogitauarat: nunc edicit ac in apertum profert. I ANNOTATIONES. In primo versu. Ego dixi < 4. Reg. 18 Gene. 39> in dimidio dierum meorum. Cum hoc canticum depromeret Ezechias: agebat nouum & tricesimu[m] vitæ suæ annu[m], vt ex historia sacra colligitur. Nempe quarti libri regum cap. decimum octauu[m] refert ipsum Ezechiam quinque & viginti annos esse natum cum regnare inciperet, quodq; nouem & viginti annis regnauerit, qui simul iuncti conficiunt quinquaginta quatuor annos. A quibus si subducâtur quindecim anni quibus regnauit post infirmitatem illam à qua diuina ope conualuit: residui sunt triginta nouem anni vitæ ipsius Ezechiæ vsque ad tempus illius infirmitatis. Qui sunt ferme mediu[m] curriculum vitæ humanæ quæ ad octoginta annos aut circiter in plærisque exté ditur. Portas autem inferi vocat hic ezechias receptaculu[m] illuc sanctarum animarum & antiquorum patrum: in quo degebant vsque ad horam mortis ac passionis Christi, na[m] locus ille in sacris literis interdum inferni nomine designatur, vt cum Iacob ad filios suos ait. Descendam ad filium meum logens: in infernum. 2 In secundo versu. Dixi, non videbo dominum deum in terra viuentium. Cum audivisset Ezechias ab Esaiæ propheta hanc domini denunciatione. Dispone domui tuæ: quia morieris & non viues, apud se cogitauit quòd immatura morte raptus no[n] videret amplius in hac viuorum regione dominu[m] deu[m] in templo hierosolymitano: per arcam; & proprietorium cc ij atque

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EXO. 403 This song of Hezekiah, which is sung on Tuesday in the morning praises, is described in the thirty-eighth chapter of Isaiah; and first in it Hezekiah laments the brevity and distress of his life, then gives thanks to God for the benefits received. <4. Reg. 19.> For when God had granted victory without effort to Hezekiah king of Judah against Sennacherib king of the Assyrians, and he had not rendered him due thanks for so great a gift: <4. Reg. 20> as punishment for that ingratitude, as the Hebrews think, he was struck with a severe illness, and through the prophet Isaiah a message was announced to him of an impending early death. But turning to tears and prayers, he obtained health from God, and an addition of fifteen years to the span of his life. Therefore, after he recovered, and paid to the Lord the praises owed for the gifts received, he now declares and brings to light what he had contemplated while oppressed by illness and distress. I. ANNOTATIONS. On the first verse. “I said” <4. Reg. 18 Gene. 39> “in the midst of my days.” When Hezekiah delivered this song, he was in his new and thirtieth year of life, as is gathered from sacred history. For in the eighteenth chapter of the fourth book of Kings it states that Hezekiah was twenty-five years old when he began to reign, and that he reigned twenty-nine years, which together make fifty-four years. If from these there be subtracted the fifteen years in which he reigned after that illness from which he recovered by divine aid, there remain thirty-nine years of the life of Hezekiah up to the time of that illness. These are nearly the middle course of human life, which in most people extends to eighty years or thereabout. By the gates of hell Hezekiah here means the receptacle of the holy souls and ancient fathers, in which they dwelt until the hour of the death and passion of Christ; for that place is sometimes designated in Sacred Scripture by the name of hell, as when Jacob says to his sons: I will go down to my son mourning into hell. 2. On the second verse. “I said, I shall not see the Lord God in the land of the living.” When Hezekiah had heard from the prophet Isaiah this announcement of the Lord: “Set thine house in order, for thou shalt die and not live,” he thought within himself that, being taken away by an untimely death, he would no longer see in this region of the living the Lord God in the temple of Jerusalem, through the ark; and the propitiatory cc ij atque

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CANTICORVM atque cherubin representatum, quòd etiam amplius non conspiceret hominum societatem mutuumque coiictum: nec populum suum in quieta pacis tranquillitate vivente quemadmodum pollicitus ei fuerat per prophetam domi nus. 4 In quarto versu. Generatio mea ablata est. His verbis conqueritur Ezechias sibi filium deesse: per quem eius generatio extederetur continua serie in poste- ros. Autumant enim hebræi, ipsi Ezechia (cum graui illo morbo decumberet ægrotus) necdum fuisse natu filium. Proinde conuolutam dicit esse suam generatione: in seip- so tanquam extremo suæ stirpis deficientem: quasi taber- naculum pastorum, quod quando locum mutant quæren- tes alia pascua: conuoluunt & complicat, vtitur deinde & alia similitudine, texentis scilicet: qui interdum telam im- perfectam succidit, nec permittit eâ ad perfectione perdu- ci. Ita vitam suam dicit in medio cursu atque progressu à deo esse præcisam: vt non ueniat ad completum annoru[m] numeru[m]. 5 In quinto versu. De mane vsque ad ves- peram finies me. Sperabat Ezechias se diutius victurum, & multorum adhuc futurorum dierum mane se visurum. Sed cum se statim morituru intellexit per verba prophetæ: id vnum graviter conqueritur, quòd inter matutinum tempus & verspertinum illius diei vita eius sit finie[n]da, vt non excedat eiusdem diei vesperam. Et facilè coniecta id in ianuis adesse mortem: quoniam infirmitas illa contriuit omnia eius ossa ac robur corporis, sicut leo cominuit os- sa animaliu[m] quibus pascitur. Quare nihil ei reliquuu[m] est, nisi clamor & gemitus ad deum: quemadmodu[m] pullus hi- rundinis clamitat in nido pro pastu habendo, & columba continuum edit gemitum. 6 In octavo versu. Attenuati sunt oculi mei. Ex diuti- na attentione oculorum ad aliquid ipsi obiectum: debili- tatur vis visua, hebetaturq; & obtuditur: Ita defessos hic dicit Ezechias suos oculos & extenuatos: ex continua at- tentione in cælum, ad implorandum dei auxilium. Conte- staturque se vim pati, id est violentia[m] infirmitatis vltra vt res corporis: quæ succumbut morbo, ideo petit quòd pro eo deus respondeat, feratque illi auxilium de cælo contra morbum, quæadmodum patronus respondes pro reo non habente quid respondeat suo patrocinio illi fert præsidiu[m]. Fatetur

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CANTICORVM and represented among the cherubim, because he would no longer behold the society of men and their mutual intercourse; nor his people living in the quiet tranquillity of peace, as the Lord had promised him through the prophet. 4 In the fourth verse. My generation is taken away. By these words Hezekiah complains that he is without a son: through whom his generation might be extended in a continuous line to his descendants. For the Hebrews think that Hezekiah himself (when he was lying sick of that grievous disease) had not yet had a son born to him. Therefore he says that his generation has been rolled up, as if failing in himself as the last of his stock: like a shepherd’s tent, which, when they change place seeking other pastures, they roll up and fold together. He then uses another comparison, namely that of a weaver: who sometimes cuts off an unfinished web, and does not allow it to be brought to completion. So he says that his life has been cut off by God in mid-course and progress, so that it does not come to the full number of years. 5 In the fifth verse. From morning until evening you will finish me. Hezekiah hoped that he would live longer, and that he would still see the morning of many future days. But when he understood from the prophet’s words that he was to die at once, this alone does he grievously complain of: that between the morning and the evening of that day his life must be ended, so that it will not go beyond the evening of the same day. And it was easily gathered that death was at the door: because that illness had crushed all his bones and the strength of his body, just as a lion crushes the bones of the animals on which it feeds. Wherefore nothing remains for him except crying and groaning to God: just as the swallow’s chick cries in the nest for food, and the dove gives forth a continual moan. 6 In the eighth verse. My eyes are weakened. From the prolonged fixing of the eyes on something placed before them, the power of sight is weakened and becomes dulled and blunted: so here Hezekiah says that his eyes are wearied and enfeebled by continual looking toward heaven, to implore God’s help. And he declares that he suffers violence, that is, violence from the infirmity beyond what is natural to the body: which yields to disease; therefore he asks that God answer for him, and bring him help from heaven against the disease, just as a patron answers for the accused man who has nothing to answer for himself and brings aid by his patronage. He confesses

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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 se 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 sentem se fecisse & commisisse, id crimen, ob quod merito ei illatus est gravis ille morbus. 11 In vndecimo versu. Domine si sic viuitur. C[uius] (in- < Iob. 14> quit) fragilis & caduca sit vita humana: miseriisque plena (homo enim natus de muliere, breui vivens tempore: re- pletur multis miseriis. Quìt quasi flos egreditur & contert 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 Iuda post percussum regé As- syriorum: erit amaritudo Ezechia[m] 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 dūnationi sunt addicti, non confitebun tur vnquam domino confessione fidei aut laudis aut pec catorum, quia ibidem non est locus poenitentiæ. Sed vi- vens vita naturæ, & viuens etiam vita animę: confitebitur domino grata confessione. Ante mortem (inquit Eccle- cc iii j stasticus)

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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, and the creature to its creator. Nor is it fitting or just that God should answer him if he were to object to Him: just as the potter ought not to reply to the clay when it contends with him. For God himself made and formed Hezekiah, as he did the rest of mankind. Wherefore, if in this place the word fecerit is read, as most books have it, it must be referred to the nominative God, so that this sense is understood: that God formed Hezekiah, and therefore can, at His will, dissolve him through death. But if fecerim is read in the first person, as some codices have it, it must be referred to Hezekiah, acknowledging that he himself has done and committed that crime on account of which that severe illness was justly brought upon him. 11 In the eleventh verse. “O Lord, if a man lives thus.” How fragile and fleeting is human life, and full of miseries; for man, born of woman, living for a short time, is filled with many miseries. He comes forth like a flower and is cut down, and flees like a shadow, and never remains in the same state. And may the life of my spirit be set amid sorrows and calamities: correct me, O Lord, with your severity because of my fault, and you will give me life by your mercy, granting me life and health. Unless God grants this, then, after the king of Assyria has been struck down, in the peaceful repose of the whole people of Judah, Hezekiah’s bitterness will be most bitter indeed, because he will be taken from this life by death, and he will not be able to enjoy that peace, tranquility, and sweetness which God promised in the future to the people. 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 the soul, restored to him by the addition and extension of the span of his life by fifteen years. And for the life of his soul through the remission of his sins, which he says have been cast behind the back of the Lord, that is, handed over to oblivion. The cause of the thanksgiving is then added: because the dead who are bound in the places below to perpetual damnation 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 living the life of nature, and also living the life of the soul, he will confess the Lord with a grateful confession. “Before death,” says Ecclesiasticus...

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CANTICORVM 406 siasticus) confitere. A mortuo quasi nihil perit confessio. < Eccl. 17> Confiteberis viuens: viuus & sanus, confiteberis. Et idem alio in loco. Non est speciosa laus in ore peccatoris: quoniam nó est à domino missus. Consimilem huic propositæ in præsenti cantico sententiam habet propheta in psal mo, dicens. Non mortui laudabunt te domine: neque omnes qui descendunt in infernum. Sed nos qui viuimus < Eccl. 15> benedicimus domino: ex hoc nunc & vsque in seculum. Et iterum in alio loco. Nunquid mortuis facies mirabilia: aut medici suscitabunt & confitebuntur tibi? Nun < Psal. 113 Psal. 87> quid narrabit aliquis in sepulchro misericordiam tuam: & veritatem tuam in perditionem? Nunquid cognoscens tur in tenebris mirabilia tua, & iustitia tua in terra obliuionis. CANTICVM ANNAE, MATRIS Samuelis. 1 Exultauit cor meum in domino: & exaltatum est cornu meum in deo meo. 2 Dilatatum est os meum super inimicos meos: quia lætata sum in salutari tuo. 3 Non est sanctus ut est dominus: neque enim est alius extra te, & non est fortis sicut deus noster. 4 Nolite multiplicare loqui sublimia: gloriantes. 5 Recedant uetera de ore uestro: quia deus scientiarum dominus est: & ipsi præparantur cogitationes. 6 Arcus fortiu[m] superatus est: & inferni accincti sunt robore. 7 Saturati prius, pro panibus se locauerunt: & in famelici saturati sunt. 8 Donec sterilis peperit plurimos: & quæ multos habebat filios, infirmata est. 9 Dominus mortificat & uiuificat: deducit ad infernus & reducit. 10 Dominus pauperè facit et ditat humiliat & subleuat. 11 Suscitat de puluere egenum: & de stercore eleuat pauperem.

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CANTICLES 406 Ecclesiasticus) confess. From the dead, confession almost nothing perishes. <Eccl. 17> You shall confess while living: living and healthy, you shall confess. And likewise in another place. Praise is not seemly in the mouth of a sinner; for he is not sent by the Lord. The prophet has a similar saying to this proposed one in the present canticle in the psalm, saying: The dead shall not praise you, O Lord, nor all those who go down into hell. But we who live <Eccl. 15> bless the Lord: from now on and forever. And again in another place. Will you work wonders for the dead: or will physicians raise them up and they shall confess to you? Will <Psal. 113 Psal. 87> anyone declare your mercy in the grave, and your truth in perdition? Will anyone know your wonders in darkness, and your justice in the land of forgetfulness. CANTICLE OF ANNA, MOTHER of Samuel. 1 My heart has exulted in the Lord, and my horn has been exalted in my God. 2 My mouth has been enlarged over my enemies: because I have rejoiced in your salvation. 3 There is no holy one like the Lord: nor is there any other besides you, and there is no strong one like our God. 4 Do not multiply proud words, boasting. 5 Let old things depart from your mouth: because God, the Lord of knowledge, is: and thoughts are prepared for him. 6 The bow of the mighty has been overcome: and those bound in hell are girded with strength. 7 Those who were full before have hired themselves out for bread: and the hungry have been filled. 8 Until the barren woman bore many: and she who had many sons has become feeble. 9 The Lord kills and gives life: he brings down to hell and brings back. 10 The Lord makes poor and makes rich, humbles and exalts. 11 He raises up the needy from the dust: and lifts up the poor from the dung heap.

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EXO. 407 12 Vt sedeat cum principibus: & solium gloriæ teneat. 13 Domini enim sunt cardines terræ: & posuit super eos orbem. 14 Pedes sanctorum suorum seruabit, & impij in tenebris conticescent: quia non in fortitudine sua roborabitur vir. 15 Dominum formidabunt aduersarij eius: & super ipsos in cælis tonabit. 16 Dominus iudicabit fines terræ, & dabit imperiu[m] regi suo: & sublimabit cornu Christi sui. <1. Reg. 1> Hoc canticum matutinis laudibus feriæ quartæ accomodatum, primi libri regum secundo capite describitur. In quo Anna mater Samuelis gratias agit deo de sucepta prole post logam sterilitatem, cum ipsum ab lactatum red didit domino ad obsequiu[m] tabernaculi sicut ipsa vouerat. Veru[m] Anna quæ interpretatur gratia, ecclesiâ sanctâ ex ge[nus] tibus collectâ mysticè signat temporelegis euangelicæ admodum foecundam spirituali sobole, cu[m] prius fuisset sterilis. Fenenna verò, Annæ æmula & contumeliosa. synagogue[m] signat ludæoru[m], prius multiplici prole fertilem, sed deinde reprobatâ à deo. Quare ad literam rectè intelligitur istud canticu[m] esse gratulatio ecclesiæ catholicæ atque laus gratias agens deo de susceptis beneficiis, & illa multifariam commemorans. quemadmodum exponit Beatus Augustinus totum hoc canticum à vertice ad calcem vsque, in quarto capi. decimi septimi libri de ciuitate dei cuius etiam sententiam hic pro viribus sequamur. Vnde cõtra negantes istud canticum prophetiam continere ibidem ita author ide[m] differit. Quisqua[m] forte dicturus est nihil ista[m] prophetasse mulierem: sed deum tantummodo propter filium quæ præcata impetrauit, exultanti prædicatione laudasse. Quid ergo sibi vult quod ait, Et sterilis septe[m]: & multa in filius infirmata est. Nunquid septem ipsa pepererat: quamuis sterilis fuerit? Vnicu[m] habebat quâdo ista dicebat. Sed nec posteasepte peperit, siue sex, quibus septimus esset ipse Samuel: sed tres mares & duas foeminas. Deinde in illo populo cum ad huc nemo regnaret, quod in extremo posui. Dat virtutem regibus nostris: & exltauit cornu cc illi Chri-

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EXO. 407 12 Let him sit with princes, and hold the throne of glory. 13 For the pillars of the earth are the Lord’s; and he has set the world upon them. 14 He will guard the feet of his saints, and the wicked shall be silent in darkness: for man shall not be strengthened by his own power. 15 The adversaries of the Lord shall fear him: and upon them he shall thunder in the heavens. 16 The Lord shall judge the ends of the earth, and shall give power to his king: and shall exalt the horn of his Christ. <1. Reg. 1> This canticle, adapted to the morning praises of Wednesday, is described in the second chapter of the First Book of Kings. In it Anna, the mother of Samuel, gives thanks to God for the child she had received after a long barrenness, when she returned him, once weaned, to the Lord for the service of the tabernacle, as she had vowed. Truly Anna, which is interpreted “grace,” mystically signifies the holy Church gathered from the Gentiles, very fruitful in spiritual offspring in the time of the evangelical law, though previously barren. But Fenenna, Anna’s rival and insulting one, signifies the synagogue of the Jews, formerly fertile with many offspring, but afterward rejected by God. Therefore, literally understood, this canticle is rightly the rejoicing of the catholic Church and praise, giving thanks to God for the benefits received and commemorating them in many ways. As Blessed Augustine explains this whole canticle from beginning to end in the fourth chapter of the seventeenth book of The City of God , whose opinion we shall here follow as far as we can. Hence, against those denying that this canticle contains a prophecy, the same author argues there as follows: “Someone may perhaps say that this woman prophesied nothing at all, but only praised God with exultant proclamation because of the son she had obtained by prayer. What then does this mean: ‘The barren has borne seven, and she that had many children has grown weak’? Did she herself bear seven, though she had been barren? She had only one when she was saying these things. Nor did she afterward bear seven, or six, among whom Samuel would be the seventh; but three males and two females. Then, in that people, when as yet no one ruled as king, what I placed at the end: ‘He gives power to our kings, and has exalted the horn of ...’”

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CANTICORVM Christi sui, vnde dicebat, si non prophetabat: Et reliqui quæ sequuntur. 1 C ANNOTATIONES. In primo versu. Exultauit cor meu[m] in domino. Hæc verba & sequê tia, intelligatur dicere ecclesia Christi, gratia plena, prole foecunda, quæ de se multo antè p[er]pheta cognoscit. In quo- rum principio perhibet cor suum exultasse in domino, no[n] < 2. Cor. 10> in seipsa, aut propriis virtutibus, & cornu suum esse exal- tatum in deo suo, no[n] etia[m] in se. Nam exultatio in domino, laudem meretur. In seipso verò, vituperiu[m] & damnatio- nem. Qui gloriatur (inquit Paulus) in domino glorietur. < Luc. 2> Cornu autem ecclesiæ, est eius regnum & robur: quia ad- uersa mudi & desideria carnis transcendit, sicut cornu car ne excedit. Vnde Zacharias in suo cantico. Et erexit cor- nu salutis nobis, in domo David pueri sui. 2 C In secun- do versu. Dilatum est os meum: super inimicos meos. Su- per ludæos & gentes hostes ecclesiæ, eâmque persequen- tes: dilatatu[m] est os ecclesiæ, quia & in angustiis pressura- rum sermo dei non est alligatus, nec in præconibus alli- ligatis, vt inquit Augustinus. Salutare verò dei in quo le- tata est ecclesia, est dominus noster Iesus Christus salua- < Luc. 2> tor mudi & à deo missus ad omniu[m] hominum salutem, de quo iustus Symeon. Quia viderut oculi mei salutare tuu[m], quod parasti ante faciem omnium populorum. 3 C In tertio versu. No[n] est sanctus, vt est dominus. Quanuis hæc verba, etiam de deo patre & spiritu sancto habeant verita tem. tamen aptius accommoda[n]tur ad filium dei, ecclesiæ sponsum, authorem, & sanctificatorem: No[n] est (inquit ec- clesia) sanctus quispiam vt est dominus noster Iesus Chri stus, qui fons est sanctitatis, & omnia sanctificans. Neque est alius, extra te O Christe, immutabiliter subsistés vt tu. Na creaturę ipsę ad te deu[m] co[m]paratæ, potius no[n] esse q[uæ] esse dicendæ sunt, sicut vmbra ad comparatione[m] corporis, non est, vel fumus ad co[m]paratione[m] ignis. Potest & hoc ita acci- pi. Non est alius sactus extra te, O domine Iesu Christe, siue præter te, quoniam tu solus sanctus. Et no[n] est aliquis fortis. sicut deus noster Iesus Christus, de quo propheta in psalmo. Dominus fortis & potens, dominus potens in prælio. < Psal. 23> 4 C In quarto versu. Nolite multiplicare loqui subli- mia. Hæc ad scribas & Phariseos, gloriates de lege Mosaica &

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SONG OF Christ his, whence he was saying, if he were not prophesying: And the rest that follow. 1 ANNOTATIONS. In the first verse. My heart has exulted in the Lord. These words and what follows are to be understood as spoken by the Church of Christ, full of grace, fruitful in offspring, which long before knows things about herself through the prophet. At the beginning of these, she declares that her heart has exulted in the Lord, not in herself, or in her own virtues, and that her horn has been exalted in her God, not in herself either. For exultation in the Lord merits praise; in oneself, however, it merits reproach and condemnation. “He who glories,” says Paul, “let him glory in the Lord.” The horn of the Church, however, is her kingdom and strength: because she transcends the adversities of the world and the desires of the flesh, just as a horn exceeds flesh. Whence Zechariah in his canticle says: “And he has raised up a horn of salvation for us in the house of David his servant.” 2 In the second verse. My mouth has been enlarged over my enemies. Over the Jews and the nations, enemies of the Church and those persecuting her, the mouth of the Church has been enlarged, because even in the straits of afflictions the word of God is not bound, nor the preachers, though bound, as Augustine says. But the salvation of God in which the Church rejoiced is our Lord Jesus Christ, the savior of the world and sent by God for the salvation of all men, of whom the righteous Simeon said: “Because my eyes have seen your salvation, which you have prepared before the face of all peoples.” 3 In the third verse. There is none holy as the Lord is. Although these words also have truth regarding God the Father and the Holy Spirit, yet they are more fittingly applied to the Son of God, the bridegroom, author, and sanctifier of the Church: “There is none,” says the Church, “holy like our Lord Jesus Christ, who is the fountain of holiness and makes all things holy.” Nor is there any other, outside of you, O Christ, remaining immutably as you do. For creatures themselves, compared with you, O God, are rather to be said not to be than to be, as a shadow compared with a body is not, or smoke compared with fire. This can also be taken thus: there is no other holy one outside of you, O Lord Jesus Christ, or besides you, since you alone are holy. And there is no one strong like our God Jesus Christ, of whom the prophet says in the psalm: “The Lord is strong and mighty, the Lord mighty in battle.” 4 In the fourth verse. Do not multiply to speak lofty things. This is directed to the scribes and Pharisees, glorying in the Mosaic law and

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EXPO. 409 & eius carminis ceremoniis, dicit ecclesia quibus eos ad- monet. ne magnifica & alta verba multiplicent de ritu ve teris legis, oblationib[us] & sacrificis: immo vetera carna- lis obseruantia verba amplius in ore eorum non sonent sed nouæ legis instituta ac sacramenta proferentur ab ip- sis quia deus Christus, sci[n]ctiarum ad æternam salute per- tinetium dominus est, quas in sacris euangelis latius ex- pressit, Et ipsi domino nostro præparantur cogitationes: id est, inotescunt & manifestantur, quoniam dominus no- uit cogitationes hominum & secreta cordis, 6 In sex- to versu. Arcus fortium superatus est. Arcus fortium hic dicitur intentio Iudæorum, volentium constituere suam iustitiam, & iustitiæ dei nequaquam sese subuicientium. vel disciplina philosophorum & sapientium huius seculi, qui de se præsumebant, & fidei simplicitatem deridebant. Hic autem arcus superatus est per prædicationem euangelij exterminantem ritus Iudaicos & sapientiam huius mon- di, extollentem se contra synceritatem fidei. Infirmi aute[m] dicuntur, qui nihil de suis viribus præsum[m]etes, suæ imbel- licitatis sunt conscij, & hi diuina virtute firmatur, fiuunt- que robusti contra hostes. Infirmus quidem erat gentilis populus, quando à testamento dei fuit alienus, nunc aute[m] præcinctus robore: cum indutus scuto fidei & galea salu- tis & gladio spiritus, poterit ignea tela diaboli extinguere 7 In seprimo versu. Repleti prius, pro panibus se lo- cauerunt Iudæi prius erant repleti eibo spirituali: scientia scilicet legis & prophetarum, ac diuinis eloquiis. Nunc autem justo dei iudicio excecati propter suam malitiam se locant pro panibus acquirendis. quoniam magnu[m] im- pendunt laborem ad assequendam scripturarum intellige[m] tiam, 1 lla[m]mq; emendicant, sed frustra, quoniam ipsam no[n] possunt consequi. quemadmodum de illis dicit propheta in psalmo. Ipsi dispergentur ad manducandum, si verò non fuerint saturati, murmurabunt. Famelici verò hic in- telliguntur gentiles, prius vacui alimonia spiritus, neque scientiam legis & scripturarum consecuti. Postquam verò se iugo fidei submiserunt & Christo adhæserunt, saturati sunt bonis spiritualibus, & sacris eloquiis abunde nutriti ac pasti. quemadmodum sacratissima virgo cecinit in suo cætico. Esuri[n]tes impleuit bonis, & diuites dimisit inanes In

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EXPO. 409 and by the ceremonies of that song, the Church says, by which it admonishes them not to multiply magnificent and lofty words about the rite of the old law, with offerings and sacrifices; indeed, let the words of the former carnal observance no longer sound more in their mouths, but let the institutions and sacraments of the new law be brought forth by them, because God Christ, the Lord of the mysteries pertaining to eternal salvation, has more fully expressed these in the sacred Gospels. And thoughts are prepared for our Lord himself; that is, they become known and are made manifest, since the Lord knows the thoughts of men and the secrets of the heart. 6 In the sixth verse. The bow of the mighty is broken. The bow of the mighty here is said to be the intent of the Jews, who wished to establish their own righteousness and in no way submit themselves to the righteousness of God; or the teaching of the philosophers and wise men of this age, who trusted in themselves and mocked the simplicity of faith. But this bow is broken through the preaching of the Gospel, which destroys the Jewish rites and the wisdom of this world, exalting itself against the sincerity of faith. But the weak are called those who, trusting nothing in their own strength, are aware of their weakness; and these are strengthened by divine power and become strong against their enemies. The gentile people were indeed weak when they were alien from the covenant of God, but now, girded with strength, when clothed with the shield of faith and the helmet of salvation and the sword of the Spirit, they will be able to extinguish the fiery darts of the devil. 7 In the seventh verse. The once filled have hired themselves out for bread. The Jews were formerly filled with spiritual food, namely the knowledge of the law and the prophets, and with divine sayings. But now, by the just judgment of God, blinded because of their wickedness, they hire themselves out to obtain bread, since they spend great labor in attaining understanding of the Scriptures, and beg for it, but in vain, because they cannot obtain it. As the prophet says of them in the psalm: They shall be scattered for eating; if indeed they are not filled, they will murmur. But the famished here are understood to be the gentiles, formerly empty of spiritual nourishment and not having attained knowledge of the law and the Scriptures. After they have submitted themselves to the yoke of faith and adhered to Christ, they are filled with spiritual goods and abundantly nourished and fed with sacred sayings, as the most holy Virgin sang in her hymn: He has filled the hungry with good things, and the rich he has sent away empty. In

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CANTICORVM < Lucæ. 1.> 8 In octauo versu. Donec sterilis peperit plurimos. Tandiu (inquit) famelici gentiles pasti sunt scientia dei: donec & quandiu sterilis peperit plurimos. Sterilis primu[m] erat gentilitas: quoniam nullos deo filios genuit tempore veteris legis. Postea verò suscepto fidei signaculo: peperit plurimos Christo filios per lauacrum regenerationis & baptismi, natos ex deo, renatosque ex aqua & spiritu sancto. Et synagoga quæ multos habebat filios atque fideles, patriarchas, prophetas: & sanctos veteris testam[en]ti patres: derelicta à deo propter suam incredulitatem, nunc infirmata <Psal. 54.> est & sterilis effecta, nullos enim nunc deo filios gignit: sed tantum carni. Nam carnali generatione progeniti eius filij: regenerationem spiritus per baptismum non suscipiunt: Et hoc etiam innuit Esaias propheta dicens. Lauda sterilis quæ non paris: erumpe & clama quæ non parturis, quia multi filij desertæ: magis quam eius quæ habet virum. Nonnulli autem interpretes hunc locum < Apo. 1.> ita transtulerunt, donec sterilis peperit septem, in quo numero, septenario inquam (vt ait Augustinus) vniuersa ecclesiæ est significata perfectio. Propter quod & Ioãnes apostolus ad septem scribit ecclesias: eo modo se ostendens ad vnius plenitudinem scribere. Et in prouerbijs Salomonis hoc antea perfigurans sapientia inquit. Aedificauit sibi domum: & suffultit columnas septem. < Præuer. 9> 9 In nono versu. Dominus mortificat & viuificat. Synagogam cum filijs suis dominus mortificat: æternâque damnat morte ob suam infidelitatem. Populum verò gentilem cum sua prole credentem euangelio viuificat hic per gratiam, & demùm per gloriam. Similiter Iudæorum gentem incredulam deducit dominus ad inferos: per æternam damnationem. Gentium verò populum prius per cultum idolorum inferorum locis ascriptum: reducit per gratiam & fidelem ad vitam animæ & regnum dei ab inferis. Ita dominus synagogam pauperem facit per subtractione[m] gratiæ, & diuittaru[m] spiritualium: ecclesiam verò ex gentib[us] ditat, & locupletat diuinis charismatibus. Idem etiam synagogam Iudæorum superbia sua resistentem deo: humiliat traductione in captiuitatem & dispersionem, gentilitatem verò subleuat in dignitatem filiationis & adoptionis. Quòd si quis velit hos duos versus referre ad quempiam virum

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CANTICORVM < Luke 1.> 8 In the eighth verse. Until the barren one bore many. Thus long (he says) did the famished Gentiles feed on the knowledge of God: until, and so long as, the barren one bore many. The barren one at first was Gentility: because in the time of the old law she brought forth no children for God. Afterwards, however, having received the seal of faith, she bore many children to Christ through the laver of regeneration and baptism, born of God, and reborn of water and the Holy Spirit. And the synagogue, which had many children and the faithful, the patriarchs, prophets, and holy fathers of the old testament: abandoned by God because of its unbelief, now weakened <Psal. 54.> has become barren, for now it bears no children for God: but only for the flesh. For its children, begotten by carnal generation, do not receive the regeneration of the spirit through baptism. And this also is hinted at by the prophet Isaiah, saying: Praise, O barren one who does not bear; break forth and cry aloud, you who do not travail, because the children of the desolate are many: more than hers who has a husband. But some interpreters have translated this passage < Apo. 1.> thus: until the barren one bore seven; in which number, the sevenfold, as Augustine says, the whole perfection of the church is signified. For this reason the apostle John also writes to seven churches: thus showing that he writes with the fullness of one. And in the Proverbs of Solomon wisdom had previously foreshadowed this, saying: She built herself a house, and supported it with seven pillars. < Præuer. 9> 9 In the ninth verse. The Lord kills and makes alive. The synagogue with its children the Lord kills, and condemns them to eternal death because of its unbelief. But the gentile people, believing the Gospel with their offspring, he makes alive here by grace, and finally by glory. Likewise the unbelieving Jewish nation the Lord leads down to hell, through eternal damnation. But the people of the Gentiles, formerly assigned to the places below through the worship of idols, he brings back by grace and faith to the life of the soul and the kingdom of God from beneath. Thus the Lord makes the synagogue poor by the taking away of grace and of spiritual riches; but the church from among the Gentiles he enriches and fills with divine charisms. He also humbles the synagogue of the Jews, resisting God by its own pride, by its transfer into captivity and dispersion; but the Gentility he raises up into the dignity of sonship and adoption. But if anyone wishes to refer these two verses to some man

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EXO. 411 virum particularem, vt Christum aut alium quemuis iustu[m] cui etiam ea quæ opposita sunt & nectuntur adiunnicem subinde conveniant: non erit inepta expositio, neque à pietate aut veritate aliena. 11 In vndecimo versu. Suscitat de puluere egenum. Quamuis de populo gentili hic versus & sequens posset convenienter exponi: aptius tamen secundum Augustini sententiam exponitur de Christo, < Psal. 69.> quem deus de puluere mortis suscitauit tam citò vt caro eius non viderit corruptionem, quando tertia die revocauit ipsum è sepulchro ad vitam immortalem. Eunde[m] que Christum pauperem, dicentemque de seipso. Ego autem egenus sum & pauper: deus adiuvia me, deus eleuauit in sublimitatem gloriæ: de stercore, fætulenta scilicet & ab lectissima immò infima sorte & conditione: quam hominu[m] opinio illi attribuit. Qui enim malefactor & pestilens seductor populi prius habebatur à vulgo: postea verus de creditus est, deique filius. < Psal. 44.> Illum autem pauperem ita deus eleuat: vt sedeat in regno cælesti cum principibus: apostolis scilicet qui à deo constituti sunt principes super omne[m] terram. < Matt. 19> Sedeat inqua[m] ad iudicandu[m] orbé terraru[m]: cui & apostoli assidebunt, secundu[m] promissione[m] eis facta[m] à Christo. Et solium gloriæ teneat, obtineatque thronu[m] æternæ beatitudinis: còsidens ad dexteram dei patris in cælestib[us]. Porrò huius versus & multorum præcedentium sententia, côunetur ferè eisdem verbis in psal. 112. vbi ait propheta. Quis sicut dominus deus noster, qui in altis habitat: & humilia respicit in cælo & in terra? Suscitans à terra inopem & de stercore erigens pauperem. Vt collocet eum cu[m] principibus: cu[m] principibus populi sui. Qui habitare facit sterilem in domo: matrem filiorum lætantem. Vnde non parua sumitur coniectura totum hoc canticum esse propheticu[m]: & eodem spiritu atque sensu, quo prædictus psalmus, esse prolatum. 13 In decimotertio versu. Domini enim sunt cardines terræ. Hic cardines terræ dicuntur quatuor plagæ mundi: oriens, occides, meridies, septetrio, super quos orbis positus est: quoniam super eos mundus hic sensibilis constitutus est, vt Ianua super cardines in quibus voluittur aut potius orbé: id est ecclesiâ suâ orbiculari dignitate perfectam, atque in totum orbem diffusam: deus posuit super eos cardines prædictos. Nam ipsam ecclesiâ de dilatauit vsque

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For a particular man, like Christ or any other righteous man, to whom even the things that are opposed and joined together may in turn be fittingly applied, this will not be an unsuitable interpretation, nor one alien to piety or truth. 11 In the eleventh verse. “He raises the needy from the dust.” Although this verse and the next could fittingly be explained of the Gentile people, it is nevertheless more suitably explained, according to Augustine’s view, of Christ, whom God raised from the dust of death so quickly that his flesh did not see corruption, when on the third day he recalled him from the tomb to immortal life. And this same Christ, poor and speaking of himself, said: “But I am needy and poor; God help me.” God exalted him to the height of glory: from the dung-heap, that is, from the most foul and indeed lowest lot and condition that men’s opinion assigned to him. For he who had first been regarded by the common people as an evildoer and a pestilent deceiver of the people was afterwards believed to be true, and the Son of God. But God raises that poor man in such a way that he sits in the heavenly kingdom with princes, namely the apostles, who were appointed by God as rulers over all the earth. He sits, I say, to judge the world, and the apostles will sit beside him, according to the promise made to them by Christ. And let him hold the throne of glory, and possess the throne of eternal blessedness, seated at the right hand of God the Father in the heavens. Moreover, the sense of this verse and of many preceding ones is gathered in almost the same words in Psalm 112, where the prophet says: “Who is like the Lord our God, who dwells on high, and looks upon the lowly in heaven and on earth? Raising the needy from the earth and lifting the poor from the dung-heap, to place him with princes, with the princes of his people. Who makes the barren woman dwell in a house, as a joyful mother of children.” Hence not a small conjecture is drawn that this whole song is prophetic, and was uttered with the same spirit and sense as the aforesaid psalm. 13 In the thirteenth verse. “For the pillars of the earth are the Lord’s.” Here the pillars of the earth are called the four regions of the world: east, west, south, and north, on which the globe is set. For this visible world was established upon them, as a door upon its pivots, or rather the orb; that is, his Church, perfect in its circular dignity and spread throughout the whole world. God placed her upon those aforesaid pillars. For he widened the Church itself as far as

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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: lau dent nomen domini. Ibi autem cardines terræ: sunt ipsius domini Iesu Christi, nam & ipsos primum condidit: & con fessioni sui nominis ac fidei subiectos tenet, vt completum sit illud quod propheta dicit in psalmo de Christo. Et do- minabitur à mari vsque ad mare: & à flumine vsque ad ter- minos orbis terrarum. Mysticè autem, cardines terræ dicu[n]tur prædicatores & pastores: super quos orbis, id est eccle- sia 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: at- que 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 te- nebris exterioribus inferiorum v[erò] i erit fletus ac stridor do 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 pu- gnat & vincit in sanctis suis, quia non in virtute propria ro busti sunt viri: certantes contra impios: sed in diuina for- titudine, suggerente illis vires. < Psal.96.> 15 In decimoquinto versu. Dominum formidabunt ad- uersarij eius. Aduersarij Christi: sunt Iudæi, reges, princi- pes, 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 & to- nitruum legis evangelicæ intonuit super omnes populos mundi, per prædicationem apostolorum: quare etiam su- per Christi aduersarios, vnde propheta in psalmo. Vox tonitrui tui in rota. Alluxeruut coruscationes tuæ orbis ter- ræ: commota est & contremuit terra. Nomine autem cæ- lorum, apostolos accipi: in scripturis & præsertim psalmis frequen-

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CANTICORVM < Psal.112.> as far as their westward region: even toward the southern and northern part of the sky, so that from the rising of the sun even to its setting: they may praise the name of the Lord. But there are the hinges of the earth: these belong to the Lord Jesus Christ, for he first made them also; and he holds them subject to the confession of his name and faith, so that that may be fulfilled which the prophet says in the psalm concerning Christ. And he shall rule from sea to sea, and from the river even to the ends of the earth. Mystically, however, the hinges of the earth are said to be preachers and pastors: upon whom the world, that is, the church, established in their faith, is set and stands. < Psal.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 their affections. And Christ shall preserve such feet of his saints in rectitude, so that they may rightly direct themselves and the church entrusted to them in knowledge and morals. But the ungodly, namely the Jews and the persecuting tyrants of the church, shall be silenced in the darkness of ignorance and unbelief, confounded and conquered through the wisdom and constancy of the saints, and finally in the outer darkness, there shall be weeping and gnashing of teeth; they shall also be silenced and cease from insolence and slander against the church of Christ. But that the ungodly should be made mute and cease from barking against the saints is to be ascribed not to the saints’ own strength, but to the power of God, who fights and conquers in his saints, because men are not strong in their own might when contending against the ungodly, but in divine strength, as he supplies them with power. < Psal.96.> 15 In the fifteenth verse. His adversaries shall fear the Lord. The adversaries of Christ are the Jews, kings, princes, tyrants, who, through the preaching of the apostles and the heralds of Christ, were often led into fear of God because of the threats of eternal fire and everlasting damnation proclaimed to them; wherefore also many of them have often been converted. And upon those ungodly ones in the heavens, that is, upon the apostles, the Lord thundered: because the sound and thunder of the evangelical law resounded over all the peoples of the world through the preaching of the apostles; for which reason also it was upon Christ’s adversaries, whence the prophet in the psalm says: The voice of thy thunder was in the wheel. Thy lightnings have enlightened the earth: the earth was moved and trembled. But by the name of the heavens, the apostles are to be understood: in the scriptures and especially in the psalms, frequently

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EXPO. 413 frequentissimum est. 16 In decimosexto versu: Domi nus iudicabit fines terræ. N[on] solum mediterraneas regio- < Matth. 25.> nes, sed & extreamas terræ plagas iudicabit dominus in ex- tremo iudicio: quando congregabuntur ad ipsum omnes gentes d[elicept] quatuor plagis terræ. Vel fines terræ intelliguntur extrema hominis opera, vt ait Augustinus, quia non iudicabuntur quæ in melius vel deterius medio vitæ tem- pore commutantur: sed tantum extrema eius facta in qui- bus fuerit inuentus. Et dominus dabit imperium ac domi- nium cælestium, terrestrium ac infernorum, regi suo Chri- sto, manifeste in ipso die iudicij, quia tunc regnu[m] & princi patus Christi omnibus erit manifestus & patens: quando in nubibus cæli veniet ad iudicium cum potestate magna & maiestate. Tunc etiam dominus sublimabit cornu Chri- sti sui: quoniam Christi regnum (quod nomine cornu si- gnatur, ob eius fortitudinem & soliditatem, stabit enim, vt ait Daniel propheta: in æternum) sublime monstrabitur in consummatione seculi: quod nunc ab infidelibus de- spicitur, quandoquidem tunc Christus, cognoscetur habe- re regnum in cælo, in terra ac inferno: excelsum & glo- riosum. CANTICVM MOYSI ET FI- liorum Israel. Antemus domino, gloriose enim magnificatus est, equum & ascensorem deiecit in ma- re. 2 Fortitudo mea & laus mea dominus: & factus est mihi in salutem. 3 Ille deus meus & glorificabo cum: deus patris mei & exaltabo cum. 4 Dominus quasi uir pugnator: omnipotens nomen ei currus Pharaonis & exereitum eius proiecit in mare. 5 Electi principes eius submersi sunt in mari rubro: abyssi operuerunt eos descenderunt in profun- dum quasi lapis. 6 Dexter a tua domine magnificata est in fortitudine; dextera

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EXPO. 413 is most frequent. 16 In the sixteenth verse: The Lord will judge the ends of the earth. Not only the inland regions, but also the farthest parts of the earth the Lord will judge in the last judgment: when all nations shall be gathered to him from the four corners of the earth. Or the ends of the earth are understood to mean a man’s final works, as Augustine says, because those things will not be judged which are changed for better or worse in the middle of life’s course; but only his final deeds, in which he is found. And the Lord will give dominion and sovereignty of the heavenly, earthly, and infernal realms to his king Christ, manifestly on that very day of judgment, because then the kingdom and principality of Christ will be manifest and open to all: when he shall come in the clouds of heaven to judgment with great power and majesty. Then also the Lord will exalt the horn of his Christ: since the kingdom of Christ (which is signified by the name horn, because of its strength and firmness, for it shall stand, as the prophet Daniel says, forever) will be shown exalted at the consummation of the age: though it is now despised by unbelievers, since then Christ will be recognized as having a kingdom in heaven, on earth, and in hell: lofty and glorious. CANTICLE OF MOSES AND THE children of Israel. Let us sing to the Lord, for gloriously he has been magnified; the horse and its rider he has cast into the sea. 2 The Lord is my strength and my praise: and he has become my salvation. 3 He is my God, and I will glorify him: the God of my father, and I will exalt him. 4 The Lord is as a warrior: Almighty is his name. He cast Pharaoh’s chariots and his army into the sea. 5 His chosen princes were drowned in the Red Sea: the depths covered them; they went down into the depths like a stone. 6 Thy right hand, O Lord, is magnified in strength; thy right hand

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EXO. 341 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 tyrannide 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. 341 22 The Lord shall reign forever and ever. 23 For the horse of Pharaoh went in 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 on dry land in the midst thereof. This canticle, which used to be 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 deliverance from the hands of the Egyptians, and for the drowning of their enemies, namely Pharaoh and his horsemen. It also goes on to include the future victories which that people was afterward to have over the Philistines, the Moabites, and the Canaanites, at the entrance into the land of promise; and it foretells the possession of that land and the building of the temple to be future in that land. And this sense, taken literally, is clear and evident. But because by the deliverance of Israel from Egypt was mystically signified the deliverance of the human race from the tyranny of the demon, to be later accomplished through Christ, and by the waters of the Red Sea the power of baptism, cleansing the soul and washing away sins, indeed drowning the whole host of demons, so that the faithful people, liberated through baptism, may be freed and led from the captivity of the devil into the liberty of grace, just as the people of Israel through the crossing of the Red Sea were rescued from the bondage of Pharaoh; and because the entrance into the land of promise, and the subjection of it, and the victory gained over the Canaanites and Philistines, prefigured that the apostles were to enter the regions of the Gentiles, overcome the gentile people with 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; and because the building of the temple in the land of promise, which is also here foretold, signified that the holy Church was finally to be built up and multiplied among the gentile people: therefore 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 shall also especially follow it in this our explanation, since it is very well 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 submerit damonem 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 conuertet ad pietate, virtute & gratia suorum verborum. Vnde sicut viriboni dicuntur equi mansueti: & ascensor eorum est Christus, dirigens eos freno suæ disciplinæ in viam salutis. Ita prauit 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 damone demersit in profundum lacus inferni. Idcirco populus fidelis per Christum liberatus fateretur quòd ipse dominus est eius fortitudo contra hostiles impetus, & eius laudario pro susceptis beneficijs, denique eiusdem salus atque salvatio: 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 fateretur 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 mine, omnipotetis scilicet, rectè insignituri, est enim verè deus:

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CANTICORVM 1 CANNOTATIONS. In the first verse. For He has been gloriously magnified. Our Lord Jesus Christ showed the magnificence of His glory and power when He despoiled hell and led forth 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 multitude 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 horses being drowned. The unbelieving people, however, Christ drowned not by suffocating them with waters, but by taking unbelief away from them, just as Christ is said to kill the wicked by the spirit of His lips, because He turns him from ungodliness to piety by the power and grace of His words. Hence just as good men are called gentle horses, and their rider is Christ, guiding them with the bridle of His discipline into the way of salvation, so evil men are fierce horses, and their rider is the devil, driving them by the prompting of his malice into various crimes. Therefore at His coming Christ overturned all superstition of the Gentiles in the worship of idols, and every Jewish rivalry in the stubborn observance of their ceremonies, and with their prince the devil He cast them down into the depths of the lake of hell. Therefore the faithful people, liberated through Christ, would confess that the Lord Himself is their strength against hostile attacks, and their praise for benefits received, and finally their salvation and deliverance, for attaining eternal life. And here the second verse is altogether the same as the third verse of the canticle for Monday, explained above. 3 In the third verse. The God of my father: and I will exalt Him, the faithful people: here they would confess that the Lord Jesus Christ is the God of their father, that is, of their fathers Abraham, Isaac, and Jacob, through whose faith and imitation that Christian people are also sons. He is spoken of as a man of battle, because in the flesh the strong and mighty Lord appeared, a mighty Lord in battle. Nor is it surprising that He should be our champion, overcoming visible and invisible enemies on our behalf, for the title of Almighty is fittingly attributed to Him: and by this name, namely Almighty, 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. 3> 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[m] 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 aduersariorum nostrorum: per Pharaonem & Aegyptios significatorum. Et quemadmo- dum in liberatione populi Israel, ira dei vindex malorum quæ perpetrauerunt Aegyptij: illos absumpsit sicut ignis stipulam.

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EXO. 417 God, whose power no one can resist, whose might is measured by no limit. Hence those four mystical living creatures sing to God with constant praise: Holy, holy, holy, Lord God Almighty. Moreover, the chariots of Pharaoh are here said to be the unbelieving and wicked; in them the devil is carried and rides, and drives them headlong into vices. In contrast, the good are joined together by mutual agreement in works of virtue, like the chariots of God, of which the prophet says, “Your chariots” < Hab. 3 > “are salvation.” But the army of Pharaoh is the crowd and band of wicked men, eager for the persecution of the faithful. And because by his coming the Lord cast down into the sea of the fire of hell all superstition, the rites of idols, and also every obstinacy of the Jews and the violence of tyrants, and overthrew them through the preaching of the apostles, it is fittingly said here that he cast Pharaoh’s chariots and his army into the sea. 5 In the fifth verse. “His chosen princes.” The chosen princes of Pharaoh are the princes of the 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 persecutors of the Church. All of these were drowned in the Red Sea and in the 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, brought low there by the heavy weight of their sins. For since they had hearts hardened by malice like flint, and their iniquities were weighed upon them like a heavy burden, they are fittingly said to have descended like a stone into the depths. 6 In the sixth verse. “Your 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 < Ps. 117 > says: “The right hand of the Lord has wrought power; the right hand of the Lord has exalted me; the right hand of the Lord has wrought power.” But that right hand was magnified in strength, because it showed its power in the stripping 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, the wrath of God avenged the evils committed by the Egyptians, so it consumed them as 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: & aquasuapte 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 CANTICLES stubble. And in the vehemence of divine indignation against the wicked: the waters were gathered to one extreme part and the other, so that a middle way was left for the sons of Israel to pass through: and the waters, by their own nature liquid, here and there im- movably stood still. So also God sent his wrath, punitive for sins, upon the Jews and Gentiles hardened in evil: which devoured them. For Titus with the Roman sol- diers destroyed the Jews; but wars, plagues, and sudden deaths removed the Gentiles, persecutors of the Church of Christ. 9 In the ninth verse. The enemy said, I will pursue and take hold. By domestic rashness and pride the devil within himself thought and resolved this: that he would persecute and invade the whole genus hu- man, divide the spoils of the whole world: ruling in its several parts through the worship of id- ols, and thus explore his own will. And certainly in this man- ner he had occupied the plagues of nearly the whole world. For in Ae- gypt Serapis was worshiped, in Libya: Ammon, in Greece Pal- las, in Italy Saturn, and at Rome Mars. But the spirit of the preaching of Christ, and of evangelical doctrine, a wind sent forth by the ministry of the apos- tles: blew over the sea of this world, and submerged and crushed all the idols. The spirit also of divine indignation blew over the wicked Jews and Gentiles: who, like lead because of the heaviness and weight of sins, were submerged in the waters of hell. And thus the Lord extended his hand: to bring punishment upon the wicked; when he ceases from this, his hand seems to be withdrawn. Not otherwise than when one wishes to strike someone: he extends his hand to inflict the blow, but when he does not wish to bring any blow upon anyone: he has his hand folded together with the arm. Finally, when it is said that the earth devoured the Egyptians: by the name of earth is understood water, akin to earth in natural affections, next to it, and everywhere containing earth. But when it is said that the very earth devoured the impious demons and their followers: by the name of earth is understood the place of hell, placed in the midst of the earth (as many think). 14 In the fourteenth verse. Thou wast a guide in thy mercy. By the benefits bestowed upon the Israelite people after the passage of the Red Sea, which are here commemorated, are to be understood the spiritual gifts which Christ bestowed upon 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 <Num. 20.> siue Idumeorum dum transiret populus Israel per terminos eorum vt vicesimum Numeri caput refert. Robusti <Num. 21.> quoque Moabitarum vsque adeò tremore sunt concussi cum viderent tentoria Israelitatum: vt vocauerint Balaam <Ios. 5.> 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 <Num. 21.> autem istos populos aduersarios filijs Israel: intelliguntur nationes gentium, & omnes reges terræ prius idolorum cultui dediti, qui audientes prædicationem apostolorum, videntesque signa & miracula quæ faciebant: magno primùm <Ios. 5.> 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[ue]; immobiles quasi lapis sua duritie obri gescés, neq[ue] nativâ habes mobilitate, donec populus Israel trâsmisso Iordane transiuerit in terrâ promissionis: quæ sanè populum sibi peculiarem delegerat deus. Ita super reges <mioque> gentium, & principes terræ irruit grauissimus timor: audita apostolorum prædicatione visisque miraculis ni- dd ij

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EXPO. 419 after his incarnation and passion. For then he was their leader by his own mercy alone, 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. But what he then bestowed upon them, this also he granted to the whole human race, as far as the sufficiency of grace is concerned, which he redeemed with the price of his blood. For, set free from the bonds of sin and death, he transferred them into the very bosom of the holy Church, and finally into the land of the living and into heavenly glory. And both the holy Church and the mystical land of promise are the holy habitation of the Lord. 16 In 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 too, 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 of the Idumeans, were troubled when the people of Israel passed through their borders, as the twentieth chapter of Numbers reports. The mighty men of Moab also were shaken with such fear 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 relates more fully. By all these peoples, however, hostile to the sons 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 were doing, were at first struck with great fear, and finally subjected to the yoke of Christ through the reception of faith. 18 In the eighteenth verse. Let fear rush upon them. Just as fear fell upon the peoples previously enumerated, when they heard of the greatness of the divine power fighting for the sons of Israel, and they became motionless as stone, hardened by their own stubbornness and having no natural mobility, until the people of Israel had crossed the Jordan into the land of promise—which God had indeed chosen for himself as a peculiar people—so upon the kings of the nations and the princes of the earth there rushed a most severe fear, when the preaching of the apostles was heard and the miracles seen. ndd ij

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CANTICORVM 410 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 finitimis elevation ac æditior: 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 firmauerunt 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 i habitat omnis plenitudo diuinitatis corporaliter. Et illud sanctuarium firmauerunt 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

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CANTICORVM 410 and struck with great fear, they stood motionless 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 Christ possessed this people converted from gentility: because by his precious blood he redeemed it for himself and claimed it as his own. 20 In the twentieth verse. “You will bring them in and plant them.” The people of Israel the Lord brought into the land of promise as though into an inheritance belonging to himself: which indeed is a land high and mountainous, and higher than the neighboring regions round about: where the temple was built on Mount Sion, by divine working 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 very lowly dwelling-place, that is, the temple of this Church: founded on the foundation of the apostles and prophets. Of which the ecclesiastical office sings: “This is the house of the Lord firmly built; it is well founded upon a firm rock, namely Christ.” And this spiritual dwelling the Lord has worked: 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 strengthened: here by grace, and in the future age by glory, since the militant Church will endure to the end of the world, and the triumphant shall never be shut out. Indeed the prophet says of it in the psalm that God founded it forever. There are also certain serious authors who in this place understand by the sanctuary of the Lord his most holy humanity: in which, as in a holy temple, dwells the whole fullness of the Godhead bodily. And that sanctuary the divine hands, not man's, strengthened: 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 will reign forever, and beyond.” “Forever” is said here to mean the whole time of worldly duration. For indeed that term is sometimes taken for a long space of duration, although it has a principle or an end, like perpetual, everlasting, and similar words of that kind

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EXPO. 421 <Exo. 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 star[um] illius legis perstabit acp 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- digent. ICANTICVM ABACHVC prophetæ. D Omine auduii 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 Egredietur diabolus ante pedes eius: stetit & mensus est terram: 9 Aspexit & dissoluit gentes, & contriti sunt montes seculi. dd iij Incur-

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EXPO. 421 <Exo. 17.> these words are used in the sacred writings, and most especially in the Pentateuch: where legal rites and ceremonies are said to be legitimate, eternal, or everlasting to them, that is, to endure as long as the state of that law shall continue and last. But beyond “eternal” taken in this way: it is the course of a duration of which no end is had. Therefore the Lord Christ shall reign forever: because throughout the whole span of the world’s course he shall have his kingdom in heaven, and here in the holy Church. He shall also reign beyond forever: because after the consummation of the age his kingdom in heaven shall be perpetual; for as the angel said to the most holy Virgin: of his kingdom there shall be no end. Finally, that by a certain circular harmony the end of this song may be joined to the beginning, as regards 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 do not need a new exposition. ICANTICVM ABACHVC prophetæ. D Lord, I have heard thy hearing, and was afraid. 2 Lord, revive thy work in the midst of the years: 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 hath 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 hid, death shall go before his face. 8 The devil shall go forth before his feet: he stood and measured the earth: 9 He looked and dissolved the nations, and the everlasting mountains were broken to pieces. 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 fundamentum eius usque ad collum. 21 Maledixisti sceptris eius, capiti bellatorum eius, uenientibus ut turbo ad dispergendum me. 22 Exultatio eorum, sicut qui deuorat pauperem in abscondito. 23 Viam fecisti in mari equis tuis: in luto aquarum multarum. 24 Audiui & conturbatus est uenter meus: à uoce contremuerunt labia mea. 25 Ingrediatur putredo in ossibus meis: & subter me scateat.

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CANTICLES 10 The hills of the world were bowed down: from the ways of eternity. 11 For my 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 was thy fury in the rivers, or thy indignation in the sea? 13 Thou who ridest upon thy horses: and thy chariots are salvation. 14 Raising thou wilt raise up 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 pained: the flood of waters passed away. 16 The deep gave forth its voice, the height lifted up its hands. 17 The sun and the moon stood in their habitation, in the light of thy darts they shall go: in the brightness of thy glittering spear. 18 In thy indignation thou wilt tread the earth: and in thy fury thou wilt astonish the nations. 19 Thou wentest forth for the salvation of thy people, for salvation with thy Christ. 20 Thou hast struck the head of the house of the wicked, thou hast laid bare the foundation thereof even to the neck. 21 Thou hast cursed his sceptres, the head of his warriors, coming as a whirlwind to scatter me. 22 Their joy was as of one that devoureth the poor in secret. 23 Thou madest a way in the sea for thy horses: in the mud of many waters. 24 I have 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 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 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 caput 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 canticum Abachuc prophetæ: mysterijs novi testamenti arcanisque sacramentis refertissimum, quæ & si no[n] pro rei dignitate: tamen pro nostra tenuitate exilitateque virium referare tentabimus, exposcentes lectorem: rudi & planè expositione in re tam ardua & sublimi velle abire contentum. In eo fidelis populus expetit saluatorem mundi in carnem mitti: qui omnium redemptionem suo aduen tu compleat. Illius quæ facturus sit opera admiranda prædicit: victoriam contra mortem & dæmoné per suâ passionem, & euangelicæ prædicationis officio mundi totius 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 canticu[m] exponit de mysterijs humanæ redemptionis, dd iiij per

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EXO. 423 26 But I will rest in the day of tribulation: that I may ascend to the people of our band. 27 For the fig tree shall not blossom: and there shall be no sprout in the vines. 28 The work of the olive shall lie: 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 I 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, victorious: singing in psalms. This canticle is sung in the morning praises of the sixth week, and is described in the third chapter of the prophet Habacuc: more difficult to understand than the other canticles, because of the various metaphors with which it is interspersed, and the lofty mysteries which it contains. Surely the Hebrews say that there are four parts of Sacred Scripture that are more difficult to understand than the rest, whose reading ought not to be undertaken except by men advanced in age and distinguished by learning. The first is the first, second, and third chapter of the book of Genesis. The second: the Song 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 Habacuc, most full of the mysteries and hidden sacraments of the New Testament, which, though not according to the dignity of the subject, yet according to our weakness and scantiness of strength, we shall attempt to unfold, asking the reader to be content, in so difficult and lofty a matter, to depart with a simple and plain exposition. In it the faithful people ask that the Savior of the world be sent in the flesh: who may accomplish the redemption of all by his coming. It foretells the marvelous works he is to do: victory against death and the devil 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 tenth book of the City of God: he explains this whole canticle of the mysteries of human redemption, dd iiij per

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CANTICORVM per Christu co[m]pletis & exhibitis, à cui intelligetia & mè- te, quàm minimu[m] poterim[ur], in hac explanatio[n]e discedem[ur] IANOTATIONES In primo versu. Audivi 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 facta[m] 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- ditatem. Hoc autem arcanum & ineffabile commertium suspceptionis 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

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CANTICLES completed and shown through Christ, from whose intelligence and mind, as much as we are able, we will not depart in this explanation. ANNOTATIONS On the first verse. “I have heard thy hearing.” Here by “hearing of the Lord” the prophet calls that response, or inward speaking, which the Lord gave to him in Habakkuk 2, 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 delay, wait for it, because he that is to come will come, and will not delay.” Therefore the prophet here says that he heard and understood the revelation made to him by the Lord, that the redeemer of the human race would at last come into the world. And because it is a lofty and sublime mystery that God should become man and be clothed with mortal body, therefore he says that he was afraid and seized with trembling, on account of the wonderful height and depth of that sacrament. But this hidden and ineffable joining of the Son of God to the flesh is the Lord’s singular and chief work, because it was accomplished by him alone as author, and not by human virtue. 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 to human sight and evident. But “the midst of the years” here is said to be some span or course of time, which stands between the beginning and the end of the whole duration of time, according to that manner of the middle by which that is called middle which is enclosed by extremes. And because Christ came into this world not at the beginning of worldly duration nor at its end, but at an intermediate interval of time, namely after about five thousand and two hundred years, and now after his coming there have passed one thousand five hundred and twenty years, it is certainly clear that that is truly fulfilled which the prophet immediately adds, namely that in the midst of the years the Lord would make known the work of his divine incarnation. And after he had been angry with the human race because of the transgression of our first parents, he would at last remember mercy by sending a redeemer, who would take away the reproach and guilt of that sin. Moreover, the translation of the Seventy interpreters has this passage thus: “O Lord, I have heard thy hearing and was afraid; I considered thy works and was amazed: in the midst of two animals thou shalt be known.” And so it is

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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. <August.> 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 literæ secundo loco adductæ postrema sententia, à nonnullis in hunc sensum exponitur, quòd Christus esset cognoscendus à Iudæis & gentibus hinc inde eum cingentibus, eiusque fidem amplecten tibus, 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. <Esa. 1> Verùm illius dicti prophetici alia potius videtur esse intelligentia, illic exactius disquirenda. 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 & te poralem natiuitatem veniet de monte Pharam (quod interpretatur vmbrosum & códensum, cuius rei id argumento 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, & condensa per malorum congeriem, sine tamen vmbra

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EXPO. 425 <August.> This verse is sung here with its final word omitted: in the ecclesiastical office of the Nativity of the Lord. Augustine interprets this letter and text in this way: “Lord, I have heard thy report, and I was afraid; I considered thy works, and I was astonished.” <August.> For what else is this, if not the ineffable admiration of men at the previously foreknown new and repeated salvation? “In the midst of the two animals thou art known”: what does this mean, if not either in the midst of the two Testaments, or in the midst of the two thieves, or in the midst of Moses and Elias conversing with him on the mount? Augustine. But indeed the final statement of the same letter, cited in second place, is explained by some in this sense: that Christ was to be known by Jews and Gentiles on either side surrounding him and embracing his faith; or between the two Testaments, new and old, breathing life-giving meaning and being mystical animals; or, finally, to be known in Bethlehem in the midst of the two animals, namely the ox and the ass, as he lay reclining in the manger, which some endeavor to establish from the first chapter of Isaiah, where it says: “The ox knows his owner, and the ass his master’s crib; but Israel has not known me, and my people have not understood.” <Isa. 1> But another interpretation of that prophetic saying seems rather to be intended there, and this must be examined more exactly in its proper place. 4 In the fourth verse: “God will come from the south.” This verse suggests the double nativity of Christ according to its twofold understanding. The divine, indeed: when it says, “God and our Lord Jesus Christ, true God and true man,” according to his divinity and eternal generation, will come from the south and from the meridian, that is, from the eternity of the Father, which is always wholly at noonday, having neither morning nor evening, neither beginning nor end, but always in the midday station of divine light. But this passage indicates his human nativity when it adds that the same Christ, who is the Holy of Holies and without stain, according to his human and temporal nativity will come from Mount Pharan (which is interpreted “shady” and “dense”), of which this is the proof. For in the office of the Lord’s Advent this verse is thus used: “God will come from the south, and the Holy One from Mount shady and dense,” that is, from the human lineage of Adam himself and the other fathers, shady through the darkness of sin and dense through the accumulation of evils, yet without shadow

Transcription: ATR-1

CANTICORVM 426 < Lucæ 1> vmbra & densitate peccati, nam omnis sanctus est & semper sanctus, vt ait angelus ad sacratissimam virginem. 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 v[er]s 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] l[ingua] spo- liauit, vt in manibus ei[us] cruci co[n]fixis, liquido co[n]spiciantur cornua

Transcription: Translated (English)

CANTICLES 426 < Luke 1> in the shadow and density of sin, for every saint is, and always is, holy, as the angel said to the most sacred virgin. For that which shall be born of you shall be holy: it shall be called the Son of God. Moreover, blessed Augustine explains each of the two parts of the present verse (and very fittingly) concerning the condition of Christ’s birth according to the flesh, because in both places the verb is put in the future tense. By that which is said from the south, or from Africa, he says, is signified midday, that is, the fervor of charity and the splendor of truth. But the shadowy and dense mountain, although it can be understood in many ways, I would more gladly take as the height of the divine Scriptures by which Christ was foretold. For there many things are shadowy and dense, to exercise the mind of the seeker. And thence he comes, when he finds him there who understands. These are Augustine’s words in the aforementioned place in his book On the City of God, where he briefly and concisely interprets this canticle. 5 In the fifth verse: He covered the heavens with his glory. At Christ’s coming, all things were filled with glory, whence the angels at his birth sang this sweet hymn: Glory to God in the highest, and on earth peace to men of good will. A new star also appeared in the sky, which led the Magi to the cradle of Christ. And from heaven an angel descended, shining with ethereal brightness, as 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, made 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 the setting, his name was praised, so that there was no nation which did not make the praise of the Lord resound, and did not worship his name. His splendor also, who is the sun of righteousness, namely the power and brightness of miracles and evangelical teaching, was as light, showing to all the way of life, and driving away the darkness of sins. And the horns of triumph, and the distinguished trophies, are in his hands, because he himself, joined and fixed to the horns of the cross, conquered 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 stripped hell of its spoils, so that in his hands, nailed to the cross, the horns are plainly seen.

Transcription: ATR-1

EXPO. 427 cornua victoriæ, singularisque palmæ. 7 < Matth. 17> 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 tûc virtus diuinitatis eius, insultatib[us] illi lingua vi perea. Si filius dei est: descêdat 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, quemadmodum per Osec[.] propheta prædixerat. Ero mors tua ò 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] quæ- 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 sùt & humilitati ad catholicæ fidei susceptione[m]: ab itinerib[us] æternitatis Christi, ab ingressu eius q[ui] ætern[us] est corda eoru[m] & populoru[m]: qui

Transcription: Translated (English)

EXPO. 427 horns of victory, and the singular palm. 7 < Matth. 17> 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 while He suffered on the cross, but then He outwardly laid aside only the frailty of human nature, enduring the utmost of death. And therefore the power of His divinity was hidden from the Jews then, while the tongue of wickedness mocked Him: 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 hidden and secret ways, nor to exert its force upon death and the devil, for then death, defeated, fled before His face: because by dying He destroyed our death, as He had foretold through the prophet Osec. I will be your death, O death; I will be your bite, O hell. The devil also went forth and fled before His feet, cast down and terrified by the power of the Lord’s passion. Nâ < Psal. 8> the prince of this world was cast out: and the stronger one, coming upon the strong armed man guarding his court, drove him from his ancient dwelling. But Christ the Lord Himself, when He conversed with men, stood in Judea, and traversed and surveyed that whole land together with Galilee, preaching the gospel of the kingdom and working miracles. Then through His apostles, sent to the work of preaching, He also stood invisibly in the world: and He traversed the whole earth. For into all the earth has their sound gone forth, and unto the ends of the world their words. 9 < Psal. 65> In the ninth verse. He looked and dissolved the nations. Christ the Lord looked upon the nations with the eye of His mercy: calling them and leading them to the knowledge of Himself through the preaching of the apostles, as the prophet had foretold in the psalm. His eyes look upon the nations. He also dissolved the nations from the bondage of the devil and idolatry, by which they had been more tightly bound, and converted them to the liberty of evangelical grace. Then the mountains of the age, kings, princes, and emperors, set in the height and loftiness of dominion, were crushed, for either they were conquered by the unconquerable constancy of the martyrs, or they bowed their necks to the yoke of faith and were made subject. Likewise the hills of the world, namely the philosophers and wise men of this age, were bowed down and humbled for the reception of the Catholic faith: from the paths of Christ’s eternity, from His entrance, who is eternal, their hearts and the peoples of those

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428 CANTICORVM qui ministerio apostolorum conuersi sunt ad fidem: & superuerunt iter Christo, vt spiritualiter introiret penetralia cordis eorum. Siquidem Constantinus imperator & < Act. 1 Es. 40> 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 euagellj Christi repente sunt perterritæ, abiectoque prioris vitæ statu additæ 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 salutur 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 sequê te verò versu per arcum domini intelliguntur verba & eloquita sacræ scripturæ: quæ percutiunt corda audientlu[m], & infidelitatem in eis occidunt. Hunc arcu[m] suscitauit Christus, quando prædicationem euangelij in totum orbæ trah misit, secundum illud verbum psalmi. Sagittæ tuæ acutæ < Psal. 44> (populi sub te cadent) in corda inimicorum regis. Suscitauit

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428 SONGS who, converted to the faith through the ministry of the apostles, passed over to Christ, so that he might spiritually enter the inmost recesses of their heart. Indeed, Emperor Constantine and many other princes, received the seals of the sacred faith. The blessed Dionysius the Areopagite also, a renowned philosopher, and men distinguished for learning among others, embraced the Christian faith, so that it may be seen fulfilled in them 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.” The demons, foul with vices, are called Ethiopians, and men given over to vices, especially to pagan superstitions, are the tents of Ethiopia; they are also the skins or tabernacles of the Midianites, because they are the dwellings of demons. Such tents, however, were terrified and troubled: because the nations in which Satan dwelt through the wicked rites of idolatry, hearing the proclamation of the Gospel of Christ, were suddenly struck with fear, and, casting off the state of their former life, were added to the Christian people and confessed the faith of Christ. In the following verse, by the name “rivers” are understood the peoples of the various nations, according to that saying in the Apocalypse, “upon which many, many peoples.” By the name of the sea, however, must be understood the whole people of the entire world, because by the term sea this whole world is frequently signified. Therefore in the rivers the Lord is not angry, nor is there indignation in the sea, because Christ did not come at his first advent to judge the world, but that the world might be saved through Him. 13 In the thirteenth verse. “Who rides upon his horses.” Christ’s horses are the Apostles, on whom seated he rode all around the world. His chariots, however, are the Evangelists, through whom he is carried throughout the whole world. Thus Christ ascends upon his horses, because through the apostles he has been 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 understood the words and utterances of Sacred Scripture, which strike the hearts of those who hear and kill unbelief within them. This bow Christ raised up when he sent the preaching of the Gospel throughout the whole world, according to that word of the psalm: “Your arrows are sharp (peoples shall fall under you) in the hearts of the king’s enemies.” He raised up

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EXPO. 429 tavit 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 In decimoquinto versu. Fluuios scindes terræ. Fluuij terræ, reges & tyranni, fluctus persecutionum excitantes contra ecclesiam Christi de quibus propheta in psalmo < Psal.92> Bleuauerut flumina fluctus suos, à vocibus aquarum, mirabiles elatioes maris. Hos discidit dominus, quia persecutorum rabiem repressit vimque retudit, diuidens atque dispergens eos. Motes verò hic dicuntur potentes seculi, fastu elati, qui viso per apostoloru[m] prædicatione[m] & signa Christo, doluerunt nomen & fidem eius vbique dilatari. Et gurges aquarum transit: quoniam impetus & persecutio illorum montium & stuuiorum demum 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 In decimoseptimo versu. Sol & luna steterunt in < Malac.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, immò nec portæ inferi præualere potuerunt aduersus ecclesiam. Apostoli verò < Matth.16> & martyres iuerut 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 spoken to the tribes, because he completed the promises made to the ancient fathers concerning the sending of the Redeemer of the whole world, which the most holy Mother of God in her canticle, and Zechariah likewise in his, plainly attests. <Luc. 1> 15. On the fifteenth verse. “You will split the rivers of the earth.” The rivers of the earth are kings and tyrants, stirring up the waves of persecutions against the Church of Christ; concerning these the prophet says in the psalm <Ps. 92>, “The rivers were lifted up, O Lord, the rivers lifted up their voices, above the voices of many waters, marvelous are the swellings of the sea.” The Lord divided these, because he restrained the fury of the persecutors and checked their violence, dividing and dispersing them. But by “mountains” are here meant the powerful men of the age, lifted up in pride, who, when they saw Christ through the preaching of the apostles and through signs, were grieved that his name and faith were spread everywhere. And “the deep of waters passed by”: because the assault and persecution of those mountains and rivers finally ceased. Moreover, the abyss here means the depth of hell, which gave forth its voice, because, though unwilling, it acknowledged the power and authority of Christ, which it felt so harshly. The height also of the holy angels lifted up their hands in praise of their Creator, because Christ was recognized both by the underworld and by the heavenly beings as the prince and lord of the threefold machine. 17. On the seventeenth verse. “The sun and the moon stood in their dwelling place” <Malac. 4>. The sun is Christ, called by the prophet the sun of righteousness; the moon is the Church, guiding travelers in the night of this world and receiving light and direction from Christ. Both stood firmly in their dwelling place, because they could not be moved from their place, nor could they be overthrown by persecutors striving for the destruction of both; indeed, not even the gates of hell could prevail against the Church. But the apostles <Matt. 16> and the martyrs went without stumbling in the light of the arrows of Christ and of the evangelical words, which they both taught and fulfilled in action. Those first soldiers of the Church also went forth in the splendor of Christ’s spear and of evangelical strength, flashing and casting evangelical rays throughout the whole world, by which the apostles themselves were enlightened, while the Gentiles and unbelievers were terrified, when their eyes were struck by the brightness of signs and wonders. However, 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[m] 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 alumina, ipsi totum mundu[m] libero transitu peragrauerint: vt omnibus gentibus annun clarent 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 coetui. 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

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EX PO. 531 as a swift whirlwind to scatter every man; for they attack with violent onset those whom they strive to overthrow by the shock of temptations. But the exultation of those warriors and demons, when they prevail over someone whom they assail, is like that of those robbers who secretly plunder a poor man’s substance and afterward take his life from him. For just as those cutthroats rejoice over the captured spoil, when they divide among themselves the goods of the poor, so do the demons, if anyone should fall into their hands: they rejoice in his ruin and downfall, or whenever against the Church of Christ they are able to stir up any movement of tribulation. Yet for the vigorous overthrow of these wicked enemies, Christ made a way in the sea of this world and in the muddy waters for his horses, that is, the apostles and preachers, by whose ministry, as by a vehicle, he was borne through the whole world; because he granted them this: that by land, on foot, and by waters, crossing the seas and passing over rivers, they themselves should traverse the whole world freely, so that they might announce the kingdom of God to all nations. As we read in the Acts of the Apostles concerning blessed Paul, that now by land, now by ship, he journeyed through seas and lands, islands and various regions. 24 < Act. 16> In the twenty-fourth verse. I heard: and my belly was troubled. < Act. 18> Speaking to the inward ears of the prophet, the Lord himself understood the tribulations that were imminent for the Church, and how much the spiritual horses of Christ himself were to suffer. At the hearing of these things, the prophet’s mind and inward heart were troubled: marked by the name of the belly, and such disturbance overflowing into the body because of the intensity of the emotions; even his lips were affected with trembling, so that the fear of the mind itself was also signified by the mouth. Then the prophet, strengthened by the Lord, desires to become a partaker of the passions and tribulations about to come upon the followers of Christ, so that at last he may be numbered in their fellowship and company. “Not only,” he says, “in my flesh, but even in the marrow of my bones, let corruption enter, and let me, lying in the dung heap, swarm with worms with blessed Job; let the worm be spread beneath me, so that on the day of tribulation and condemnation of evils—which, at the consummation of the age, will come as a terrible and calamitous day upon the unjust—I may rest with the elect and the righteous, and be enrolled among their fellowship and the number of the righteous and faithful people, and may ascend, caught 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 ascendu[m] ad sortem ac statum beatorum. 27 In vicelimoseptimo versu. Ficus enim non florebit. < Matth. 21> Per sicu[m] hic intelligitur gens Iudæorum, figurata per siculneam in qua[m] 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 esse 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 pravum, 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 tertio idem populus oliua in sacris literis vt apud Hieremiam. < Hier. 11> 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 stirilesces 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 Christi,

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CANTICLES to our people, who are girded and prepared for the way to walk in the evangelical law, and also girded for battle against the devil and the enemies of the faith. As if he were plainly saying: I am ready to endure all torments and punishments for truth and justice, provided that at last I may ascend to the lot and estate of the blessed. 27 In the twenty-seventh verse: “For the fig tree shall not blossom.” By the fig tree is here understood the Jewish people, figured by the fig tree in which our Lord sought fruit and found only leaves, and therefore cursed it, and it immediately withered. By this it was signified that the Lord himself sought the fruit of righteousness in the people of the Jews, and since he did not find it, he struck them with a curse and they were immediately smitten with dryness. Therefore the prophet says here that that mystical fig tree shall not blossom. The same people are also called a vine in the prophets, as in Isaiah: “The vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant.” And he looked for it to bring forth grapes, but it brought forth wild grapes. And in Jeremiah: “I planted thee a choice vine, wholly a right seed. How then art thou turned unto me into the degenerate plant of a strange vine?” And because in the people of the Jews, after they had rejected Christ, there was no offspring of good works, this prophet here foretells that there shall be no shoot in the vines. Thirdly, the same people are called an olive tree in the sacred writings, as in Jeremiah: “A green olive tree, fair, and of goodly fruit, the Lord hath called thy name. And the Lord of hosts that planted thee hath pronounced evil against thee.” But the branches of that olive were broken off through unfaithfulness, and from the wild olive of the Gentiles new branches, taken from there, were grafted into the olive tree, and made partakers of its fatness, as the Apostle writes to the Romans. Wherefore the work of the olive has deceived the Lord, since it did not bring forth the rich fruit of righteousness, but, barren, it withered away. So the hearts of the people of the Jews are spiritual fields: they must be continually cultivated by exercise, so that they may bring forth good fruit. But after they denied Christ, they no longer brought forth the fruit of virtue and goodness. Finally, the people of the Jews is a flock 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 flock was cut off and severed from the sheepfold of Christ,

Transcription: ATR-1

EXPO. 433 sti, quemadmodum dixit eis aperte. Sed vos non creditis: quia non estis ex ouibus meis. Postremum idem populus: armenium est & de grege domini: si primam eius condi- < Ioan. 10> tionem & dei ordinationem spectas. Sed quoniam pabulum doctrinę evangelicę & verborum domini sumere recusavit: non habuit amplius locum in præsepibus nouę le gis & gratiæ, neque ex illis pabulum doctrinæ aut sacramentorum ferculum suscepit: sed fame contabuit. Vnde trium iam dictorum versuum sententiam explicans Augustinus sermone compendiario: in loco iam adducto ait. Vidit propheta eam gentem quæ Christum fuerat occisura, < Ioan. 12> vbertatem copiaru spiritualium perdituram: quas per terrenam foecunditatein more prophetico figurauit. 30 In trigesimo versu. Ego autem in domino gaudebo. Hæc verba sunt fidelis populi, qui post intellectam Ludæorum reprobatione & abscisione ab ouili Christi propter suam incredulitatem: ita exultabundus domino cadit. 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 dominus deus est fortitudo & virtus mea contra hostiles incur sus, & constitues pedes meos expeditos & agiles quasi cer uorum ad currendum sine offendiculo in lege evangelica, & ad ascendendum in supernam Hierusalem. Et ipse dominus deus victor (quoniam primus in agone vicit: dixitque discipulis suis. In mundo pressuram habebitis: sed confidite, quia ego vici mundum) deducet me gratia sua: super excelsa mea, fastigia scilicet & taberca cælestia mihi 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 nostri codices: nomen Iesu apertè exprimentes. Quod his verbis confirmat Augustinus in fine prædicti capitis. Melius autem mihi videntur quidam codices habere. Gaudabo in deo Iesu meo, quam ij, qui volentes id latinè ponere: nomen ipsum non posuerunt, quod est nobis amicitius & dulcius nominare. CAN.

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EXPO. 433 thus, just as he said to them plainly. But you do not believe, because you are not of my sheep. Finally, the same people: it is Armenian and of the Lord’s flock, if you consider its first con- <Ioan. 10> dition and God’s ordination. But since it refused to take in the fodder of evangelical teaching and the words of the Lord, it no longer had a place in the mangers of the new law and grace, nor did it receive from them the fodder of teaching or the dish of the sacraments; but it wasted away from hunger. Hence, Augustine, in a brief style, explaining the sense of the three verses just mentioned, says in the passage already cited: The prophet saw that nation which was to kill Christ, <Ioan. 12> and to lose the abundance of spiritual resources, which he figuratively represented by earthly fruitfulness 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 rejection of the Jews and their cutting off from the sheepfold of Christ because of their unbelief, thus rejoicing fall to the Lord. But I, admitted to the sheepfold of Christ and called by his grace to this, will rejoice in the Lord, not in the things that belong to this world, and I will exult with my whole spirit and mind in God, Jesus my God: that is, the savior and author of salvation. For the Lord God is my strength and power against hostile assaults, and you will make my feet nimble and agile, like those of deer, to run without stumbling in the evangelical law, and to ascend 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 trouble; but take courage, because I have overcome the world, will lead me by his grace: upon my heights, that is, to the summits and heavenly dwellings promised to me: me, I say, singing in psalms and proclaiming his triumph and victory in the psalms of eternal glory. Moreover, certain books in the thirtieth verse read thus: and I will rejoice in God my savior; but less suitably than our codices, which clearly express the name of Jesus. On this Augustine confirms in the end of the aforesaid chapter. But I would rather think that certain codices have: I will rejoice in God my Jesus, than those which, wishing to render it in Latin, did not put the name itself, which it is more friendly to us and sweeter to name. CAN.

Transcription: ATR-1

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 Memeto 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 & us 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 Give ear, O heavens, to what I speak; let the earth hear the words of my mouth. 2 Let my doctrine gather as rain; let my speech flow as the dew, 3 As rain upon the herb, and as drops upon the grass: because I will call upon the name of the Lord. Give glory 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 not his children in their filth. 7 A crooked and perverse generation: do you thus reward the Lord, O foolish and unwise people? 8 Is not he thy father, who 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 children of Adam. 12 He appointed the bounds of the peoples: 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 set him upon a high land, that he might eat the fruits of the fields.

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EXO. 433 19 Vt suggeret mel de petra, oleu[m]; de saxo durissimo. 20 Butyrum de armēto, & lac de ouibus, cum adipe ag- norum & arictum filiorum Basan. 21 Et hircos cum medulla tritici, & sanguinem auæ bi berent meracissimum. 22 Increassatus est dilectus & recalcitrauit, increassatus, impinguatus, dilatatus. 23 Dereliquit deum factorem suum: & recessit à deo sa lutari suo. 24 Prouocauerunt cum in diis alienis: & in abominationibus ad iracundiam concitauerunt. 25 Imolaueru[n]t dæmoniis et no[n] deo. diis quos ignorabat. 26 Noui recētesque ueneru[n]t: quos no[n] colueru[n]t patres eoru[m] 27 Deum qui te genuit dereliquisti: & oblitus es domini creatoris tui. 28 Vidit dominus & iracundiam concitatus est: quia prouocauerunt eum filij sui & filiæ. 29 Et ait abscondam faciem meam ab eis: & considerabo nouissima eorum. 30 Generatio enim peruersa est: & infideles filij. 31 Ipsi me prouocauerunt in eo qui non erat deus: & irritauerunt in uanitatibus suis. 32 Et ego prouocabo eos in eo qui non est populus, & in gente stulta irritabo illos. 33 Ignis succesus est in furore meo: & ardebit usque ad inferni nouissima. 34 Deuorabitq[ue] terram cum germine suo, & montiu[m] fundamenta comburet. (in eis. 35 Co[n]gregabo super eos mala, et sagittas meas co[n]plebo 36 Consumentur fame, & deuorabunt eos aues morsu[m] amarissimo: 37 Dentes bestiarum immittam in eos, cum furore tra hentium super terram atque serpentium. ce ij Foris

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EXO. 433 19 He will make them suck honey out of the rock, oil out of the hardest stone. 20 Butter of the herd, and milk of sheep, with the fat of lambs and of rams of the sons of Bashan. 21 And goats with the marrow of wheat, and the blood of the grape they would drink most pure. 22 The beloved grew fat and kicked: grown fat, waxen gross, enlarged. 23 They forsook God that made them, and departed from God their saviour. 24 They provoked him with strange gods, and with abominations they stirred him to anger. 25 They sacrificed to devils and not to God, to gods whom they knew not. 26 New gods lately come up, whom their fathers worshipped not. 27 Thou hast forsaken the God that begot thee, and hast forgotten the Lord that created thee. 28 The Lord saw, and in anger was provoked: because his sons and daughters provoked him. 29 And he said: I will hide my face from them, and will consider their last end. 30 For it is a perverse generation, and unbelieving children. 31 They have provoked me by that which was no god, and have angered me with their vanities. 32 And I will provoke them by that which is no people, and by a foolish nation I will anger them. 33 Fire is kindled in my wrath, and shall burn even to the lowest hell. 34 And shall devour the earth with her increase, and shall burn the foundations of the mountains. 35 I will heap evils upon them, and will spend my arrows upon them. 36 They shall be consumed with famine, and birds shall devour them with most bitter bite. 37 I will send the teeth of beasts upon them, with the fury of creatures crawling on the earth and of serpents. ce ij Foris

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CANTICORVM 38 Foris uastabit eos gladius & intus pauor, iuuenem simul ac uirginem, lactantem cum hominesene. 39 Et dixi, ubinam sunt? cessare faciam ex hominibus memoriam eorum. 40 Sed propter iram inimicorum distuli: ne forte superbirent hostes eorum, & dicerent. 41 Manus nostra excelsa, & no[n] domin[us]: fecit hæc o[mn]ia. 42 Gens absque consilio & sine prudentia: utinam saperent & intelligerent ac nouissima prouideret. 43 Quomodo persequebatur unus mille: & duo fugarent decem millias? 44 Nonne ideo, quia deus suus uen didit eos: & dominus conclusit illos? 45 Non enim est deus noster ut dij eorum, & inimici nostri sunt iudices. 46 De uinea Sodomorum, uinea eorum, & de suburbanis Gomorræ. 47 Vua eorum uua fellis, & botrus amarissimus. 48 Fel draconum, uinum eorum, & uenenum aspidum insanabile. 49 Nonne hæc condita sunt apud me, & signata in the sauris meis? 50 Mea est ultio, & ego tribuam in te pore, ut labatur pes eorum. 51 Iuxta est dies perditionis, & adesse festinat te pora. 52 Iudicabit dominus populum suum: & inseruis suis miserebitur. 53 Videbit quòd infirmata sit manus, & clausi quoque defecerunt: residuiq[ue] consumpti sunt. 54 Et dicet, ubi sunt dij coru[m]: in quib[us] habebat fiduciâ? 55 De quorum uictimis comedebant adipes: & bibebat uinum libaminum. 56 Surgant & opitulentur uobis, & in necessitate uos protegant. Videte

Transcription: Translated (English)

CANTICLES 38 Outside the sword shall lay them waste, and within, fear: both the young man and the virgin, the nursing child together with the man of grey hairs. 39 And I said: Where are they? I will make the memory of them to cease from among men. 40 But because of the wrath of the enemies I deferred it, lest their adversaries should be exalted, and should say: 41 Our hand is high, and not the Lord; all these things are done. 42 A nation without counsel and without prudence: would to God they were wise and understood, and would provide for their latter end. 43 How should one chase a thousand, and two put ten thousand to flight? 44 Was it not because their God had sold them, and the Lord had shut them up? 45 For our God is not as their gods, and our enemies are judges. 46 Of the vine of Sodom, their vine, and of the suburbs of Gomorrah. 47 Their grapes are grapes of gall, and their clusters most bitter. 48 Their wine is the gall of dragons, and the incurable venom of asps. 49 Are not these things stored up with me, and sealed in my treasures? 50 Vengeance is mine, and I will repay in due time, that their foot may slip. 51 The day of destruction is near, and the times hasten to come. 52 The Lord will judge his people, and will have mercy on his servants. 53 He will see that their hand is weakened, and that those also who are shut up have failed; and the remnant is consumed. 54 And he will say: Where are their gods, in whom they had confidence? 55 Of whose victims they ate the fat, and drank the wine of their libations? 56 Let them arise and help you, and in your need protect you. See

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EXPO. 437 57 Videte quòd ego sum solus: & nô 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] 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.

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EXPO. 437 57 See that I, even I, am alone, 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 my glittering sword: and my hand take hold on judgment. 61 I will render vengeance to my enemies, and 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 enemy's head. 64 Praise the nations, his people: because he will avenge the blood of his servants. 65 And he will render vengeance upon their enemies, and 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 ye this song, and teach it the children of Israel, that they may keep it in memory and sing it with their mouth, and let this song be to me for a witness among the children of Israel.” And a little after: “But after many evils and afflictions have found them, this song shall answer for a witness against him, which no oblivion shall blot out from the mouth of thy seed.” Then in the same place he adds: “Moses therefore wrote this song, and taught the children of Israel.” In it are commemorated very many and very great benefits bestowed by the Lord upon the people of Israel: in their special election, through the desert, and in their introduction into the promised land, abundant and fruitful. Afterwards the ingratitude of the same people is declared and severely rebuked: because, having forsaken their author God and ruler alike, they had turned to the worship of idols and had sacrificed victims to them, after they had come into possession of the land promised to them.

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CANTICORVM derunt. Demùm grauis punitio pro illis sceleribus prænunciatur inferenda: per manus hostiles Chaldæorum & Romanorum. Neque omnino comminatorius est hic sermo, sed vere propheticus: denuncians ea ventura, quæ lo[n]go tempore post mortem Moysi contigerunt, spiritu sancto illustrante eius animu[m] notione earum rerum: quæ in prospectu no[n] eru[n]t, sed longo post tépore fueru[n]t eueturæ. I [Circled] ANNOTATIONS. In primo versu. Auditæ cæli quæ loquor. In præcedente capite dixerat Moyses. Côgregatæ ad me omnes maiores natu per trib[us] vestras, atque doctores: & loquar audientibus eis sermones istos, & invocabo cótra eos cælum & terram. Ab hac igitur invocatione sive testificatione, exorditur Moyses suum canticum, obtestas cælum & terram, atque in testimoniu[m] vocans. Per cælos autem: angelicæ substantiæ quæ in cælis sunt, accipiuntur, & per terram: homines terræ habitatores, vt angelica pariter & humana creatura (cum sit vtraque, & sola inter res códitas, rationalis) citetur hic & accersatur in testimoniu[m]. Sunili modo & Esaias suum incæpit propheticum sermonem, dicens. Audite cæli, & aurib[us] percipe terra: quoniam dominus locutus est. In sequente autem versu: pluuiæ & rori conferuntur eloquia Moysi, quia sicut illa terram aridam foecundant: & herbis dant incrementum. ita salutaria prophetæ monita exarescentes hominum mentes irrigant roræ doctrinæ: & ad proferendum bonorum operum fructum reddunt aptiores, ac ad producenda virtutum germina magis idoneas. 4 In quarto versu. Date magnificentia[m] deo nostro. Deu[m] magnificat: qui corde ore & opere maiestatem eius prædicat. Perfecta sunt dei opera: quoniam ipse perfectus est, à quo nihil nisi in suo genere perfectum prodire potest. Omnes viæ eius, iudicia: quoniam omnia mandata domini iusta sunt, vt ait propheta in psalmo. Iudicia domini vera: iustificata in semetipsa. Et alio in loco. Vniuersæ viæ domini: misericordia & veritas. Fidelis est deus: quia promissa fideliter implet, siue bona ea fuerint: siue minæ maloru[m]. Absq[ue] vlla iniquitate etia[m] est deus: quoniâ summa est æquitas. Rectus (inquit p[ro]pheta) dominus deus noster: & non est iniquitas in eo. Demùm iustus & rectus est dominus: quoniâ reddit [con]nicuiq[ue]; iuxta opera sua, bonisq[ue]; bona retri-

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CANTICORVM they were to perish. Finally, a grave punishment for those crimes is foretold as about to be inflicted: by hostile hands of the Chaldeans and Romans. Nor is this speech altogether threatening, but truly prophetic: announcing those things to come, which long after the death of Moses came to pass, the Holy Spirit enlightening his mind with knowledge of those matters which were not in view then, but were to happen long afterward. I [Circled] ANNOTATIONS. In the first verse. Hear, O heavens, what I speak. In the preceding chapter Moses had said. Gather to me all the elders through your tribes, and your teachers: and I will speak these words in their hearing, and I will call against them heaven and earth. From this invocation therefore, or testimony, Moses begins his song, calling heaven and earth to witness, and summoning them into testimony. By heaven, however, are understood the angelic substances that are in heaven, and by earth: the men who inhabit the earth, so that both the angelic and the human creature (since each is, and alone among created things is, rational) may be cited here and called into witness. In a similar way Isaiah also began his prophetic discourse, saying: Hear, O heavens, and give ear, O earth: for the Lord has spoken. In the next verse also, the words of Moses are compared to rain and dew, because just as these make fruitful the dry earth and give increase to herbs, so the salutary admonitions of the prophet refresh the withering minds of men with the dew of teaching, and render them more fit to produce the fruit of good works, and more capable of bringing forth the shoots of virtues. 4 In the fourth verse. Give greatness to our God. He magnifies God who with heart, mouth, and deed proclaims His majesty. The works of God are perfect: because He is perfect, from whom nothing can proceed except what is perfect in its own kind. All His ways are judgments: because all the commandments of the Lord are just, as the prophet says in the psalm. The judgments of the Lord are true: justified in themselves. And in another place: All the ways of the Lord are mercy and truth. God is faithful: because He faithfully fulfills His promises, whether they are good things, or threats of evils. Without any iniquity also is God: because supreme is equity. The Lord our God is upright (says the prophet): and there is no iniquity in Him. Finally, the Lord is just and upright: because He renders to each one according to his works, and to the good good retri-

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EXPO. 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 suante 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 patre diabolo estis, & desideria patris vestri vultis implere. Sanè omnes < Ioann. 1> homines, filij sunt dei per creatione & originem, nô 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, & creavit te. Præposterus ordo hic nominando servatur. Prius enim fecit & creavit deus populum Israel: formando cuiusque corpus animamque inspirando ad imaginem & similitudinem suam. Deinde eundem possedit, quoniam per fidem expulsis erroribus vendicavit sibi & populum peculiarem delegit. Idcirco illius populi deus est pater, tam creatione quàm 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 < Iob 11> fecit. Demùm & à maioribus ætate siue antecessorib[us] hor tatur perquirédam huiusce rei veritatem: quoniam in antiquis est sapientia & in multo tempore prudentia. 11 < 11> In vndecimo versu. Quando diuidebat altissim[us] gêtesce iiiij Atri-

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EXPO. 439 he repays evils with evils, and to each as he has deserved: to each he appoints his reward. “Once,” says the divine psalmist, “has God spoken”; hear these two things: that power belongs to God, and mercy belongs to you, O Lord, because you render to everyone according to his works. 6 < Psal. 61> In the sixth verse, “they have sinned against him, and not his children, in filth.” The latter part of the verse must be referred to the word placed at the beginning of it. 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; 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 children of the evil one < Ioann. 8> for which reason the Lord says to them: “You are of your father the devil, and you wish to do the desires of your father.” Certainly all < Ioann. 1> men are children of God by creation and origin, but not by imitation and assimilation; only those are so of whom the evangelist says: “He gave them power to become sons 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 an inverted order is observed in the naming. For first God made and created the people of Israel, forming each person’s body and breathing into him a soul in his own image and likeness. Then he possessed the same people, since by faith, after errors had been driven out, he claimed them for himself and chose them as his special people. Therefore God is father of that people both by creation and by governance and administration. But in order that this later reason for fatherhood may be understood more clearly, the prophet reminds them that the ancient days must be called to mind, in which God chose the fathers of the Hebrews as a people for himself, as his inheritance and his own. One must also think upon the several generations of the ancient fathers, Abraham, Isaac, and Jacob, and the other patriarchs, from whom that people itself was begotten. He likewise bids them ask the fathers of that people, that is, the teachers, masters, and doctors of the law, who will easily proclaim the works of God which he did for the Jewish people < Iob 11> Finally, he exhorts that the truth of this matter be sought even from the elders in age or from their predecessors; for in the ancient is wisdom, and in long time prudence. 11 < 11> In the eleventh verse. “When the Most High divided the nations...” iiiij Atri-

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CANTICORVM < Gen. 10 Gen. 11 > Ambus filij Noe post diluuium exorti populi: per Esaiâ, Aphricam, & Europâ diuisi sunt in septuaginta nationes. Et cum ante ædificationem turris Babel omnes regiones < Gen. 46 > essent vnius linguæ & idiomatis: post confusione linguarum à domino inductæ, diuisi sunt in septuaginta linguas. 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 esse ordinata, & quemadmodum angeli provinciarum 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 Num. 1 > in eadem eremo per quadraginta annos eundem circunducêdo, cærimonias & mûdata sua edocuit. 16 In decimoexto versu. Sicut aquila prouocâs ad voladu[m]. Aquila plumescêtes suos pullos alis verberat: vt ad voladum eos prouocet,

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CANTICORVM < Gen. 10 Gen. 11 > Both the sons of Noah, arising after the flood, were the peoples: through Asia, Africa, and Europe they were divided into seventy nations. And whereas before the building of the tower of Babel all regions < Gen. 46 > were of one language and one speech: after the confusion of languages brought in by the Lord, they were divided into seventy tongues. But Genesis chapter forty-six mentions that all the souls of the children of Jacob which entered Egypt with their father were seventy. It is therefore established that in the division of the sons of Noah and the confusion of languages, the Lord appointed as many peoples as there were individual persons of the people of Israel who entered Egypt. Another edition, however, has here: He appointed the bounds of the nations according to the number of the angels of God. Where Scripture intimates that over each people, the guardianship and ministries of angels have been ordained by God, and just as the angels are rulers of provinces, determined by a fixed number, as seventy; so also the peoples of the earth and the regions were constituted by God in the same number. Besides this, however, presidency and rulership of angels, the people of Israel was by God specially chosen, as the possession of His inheritance and His lot: which by its own knowledge He will chiefly glorify with signs and miracles. 14 In the fourteenth verse. He found him in a desert way. The people of Israel the Lord first found in the land of Egypt, a wilderness from the true worship of God: and in a place of horror because 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 the fruits of fields: as the Lord through Jeremiah, rebuking the ingratitude of the Jews, says: And they did not say: Where is the Lord who made us ascend from the land of Egypt: < Hiere. 2 > who led us through the desert, through a land uninhabited and impassable, through a land of thirst and the image of death, through a land in which no man walked nor dwelt. There, however, on Mount Sinai the Lord made a covenant with that people, giving them the law and precepts, bringing down manna from heaven, producing water from the rock, supplying quails, and < Exod. 10 Num. 1 > in that same wilderness, leading them around for forty years, He taught them His ceremonies and statutes. 16 In the sixteenth verse. Like an eagle provoking to flight. The eagle beats its fledglings with its wings, in order to provoke them to flight,

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EXPO. 441 provocet, quinimmo & sup volitat eos vt suo studio excitet ad volatum, & lassos ali sustentat. Ita ad terram Chanaam possidendam dominus populum Israeliticum prouocauit frequenti monitione, & adiuuit multorum beneficiorum collatione sustentauitque protectionis suæ virtute. Neque ad id præstandum, aut dij Aegyptiorum aut idola gentium, illi fuerunt cooperatores aut adiutores. Demùm induxit illum populum dominus in terrâ repromissionis pertransuito Iordane, quam vocat hic propheta excelsam: quoniam montuosa erat ac æditior. terra verò Aegypti ac deserti Arabiæ, plana fuit ac depressior. 19 < Num. 32> II In decimonono versu. Vt sugeret mel de petra. In terra Chananeorum, apes reponunt mel atque conficiunt in cauernis petrarum ac rupium. Oliuæ etiam ibi consitæ dicu[n]tur in locis saxosis ac lapidosis. Ibidem larga est armetorum & pecoru[m] copia, ex quibus lacticina parantur. Vnde Basa regio (cuius Og tenebat principatu[m]) multu[m] erat pecoribus abuudas propter pascua. Idcirco Rubetis & Gadditis ac dimidiæ tribui Manasse tradita fuisse legitur à Moyses in possessionem, quia pecora multa habebant. In eadem quoque terra Chanaam, magna erat abundantia frumenti & vini. quod cum purum fuerit & merum sine aquæ permixtione, meracissimum vocare solemus. His autem omnibus iam dictis descriptionibus, fertilitatem illius terræ explicat propheta omniumque rerum in ea affluentia[m] vt rectè fuerit sæpius nominata terra lacte & melle manans. Cui respondet & illud psalmi verbum. Et cibauit eos ex adipe frumenti, & de petra, melle saturauit eos. 22 < Esaiæ 80> II In vicesimosecundo versu. Incrassatus est dilectus & recalcitrauit. In præcedente Deuteronomij capite legitur dominus divisse Moysi. Introducam populum hunc in terram pro qua iuraui patribus eius: lacte & melle mana[n]tem. Cumque comederint, & saturati crassi que fuerint, co[m] uertentur ad deos alienos & seruient eis, detrahentque mihi & irritum facient pactum meum. Id Moyses futuru[m] præuidens, hic enunciat vt præteritum, ob certitudinem rei venturæ. Sanè in terra illa opulenta consistens popul[us] Israeliticus: propter largam rerum omnium exuberantiâ incrassatus est deliriis, impinguatus diuitiis, dilatatus honorib[us], & recalcitrauit contra dominum rebellans. Nam < Psal. 95> dere-

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EXPO. 441 provoked, indeed rather he flew over it, so that by his own zeal he might stir them up to flight, and sustained the weary with food. Thus, for the possession of the land of Canaan, the Lord stirred up the people of Israel by frequent admonition, and sustained them by the bestowal of many benefits and by the power of his protection. Nor to accomplish this, did either the gods of the Egyptians or the idols of the nations cooperate with them or assist them. At length the Lord led that people into the land of promise after crossing the Jordan, which the prophet here calls high: because it was mountainous and elevated. But the land of Egypt and of the Arabian desert was level and lower. 19 < Num. 32> II On the nineteenth verse. That he might suck honey out of the rock. In the land of the Canaanites, bees store up honey and make it in the caverns of rocks and cliffs. Olives also are said to be planted there in rocky and stony places. In the same place there is a great abundance of sheep and cattle, from which dairy products are made. Hence the region of Bashan (whose princely power Og held) was very abundant in cattle because of the pastures. Therefore it is read that it was handed over to the Reubenites and Gadites and to the half-tribe of Manasseh by Moses as a possession, because they had many cattle. In that same land of Canaan too, there was a great abundance of grain and wine, which, when it is pure and unmixed, without the addition of water, we are accustomed to call very strong wine. By all these descriptions now mentioned, the prophet explains the fertility of that land and the abundance of all things in it, so that rightly it was often called a land flowing with milk and honey. To this corresponds also that word of the Psalm: And he fed them with the fat of grain, and with honey from the rock he satisfied them. 22 < Esaiæ 80> II On the twenty-second verse. Jeshurun grew fat and kicked. In the preceding chapter of Deuteronomy the Lord is read to have said to Moses: I will bring this people into the land which I swore to their fathers: flowing with milk and honey. And when they have eaten and are satisfied and have grown fat, they will turn to foreign gods and serve them, and will despise me and make my covenant void. This Moses, foreseeing the future, here declares as though it were past, because of the certainty of the thing to come. Certainly, the people of Israel, dwelling in that rich land, grew fat with folly because of the great abundance of all things, made sleek by riches, enlarged by honors, and kicked against the Lord, rebelling. For < Psal. 95> dere-

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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 Caldæis: & 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 >

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CANTICORVM 442 having abandoned his worship, they turned aside to adore idols, and offered sacred rites to demons (for all the gods of the nations are demons) and not to God. They even burned incense to gods whom they did not know, what they were, or what sort they were. For thinking that they had some share of divine majesty, they were ignorant that they were in fact most wicked demons. Moreover, new and recent gods came, and were introduced among the people of Israel: that they might be worshiped by them, gods whom their ancient fathers Abraham, Isaac, and Jacob, Moses and Joshua did not worship; indeed, they forbade their worship. But this introduction and multiplication of new gods is indicated by Jeremiah, saying: According to the number of thy cities, O Judah, were thy gods; and according to the number of thy ways, O Jerusalem, thou hast set up altars of confusion: altars to pour out drink offerings to Baalim. < Hier. 2. Hier. 11. > 21 In the twenty-eighth verse. “The Lord saw it, and was moved to anger.” Those whom the Lord had chosen as sons and daughters, and as his special and firstborn people, repeatedly provoked him to anger by the filth of idols. Indeed, in the time of the Israelite judges, that people of the Lord was often handed over into the hands of the kings of neighboring foreign peoples, by whom they were grievously oppressed, chiefly on account of the impious worship of idols to which they paid sacred rites. < Judges 4. Judges 6. 3 Kings 12. 4 Kings 17. 4 Kings 25. > For the same crime committed by Solomon, his son’s kingdom was split 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 led away into a foreign land by Shalmaneser, king of the Assyrians, and never returned to their native soil. The kingdom of Judah also was at last destroyed by the Chaldeans for the same offense, and the people were brought to Babylon. Therefore by the prophet the Lord here declares that he has determined and established that he will hide his face from the sons of Israel, withdrawing from them help and assistance, and that he will consider their final deeds, namely their obstinacy in the filth of idols and their impenitence, in which they will end their lives, so as to punish them for their perversity and unbelief. 31 In the thirty-first verse. “They provoked me.” According to the rectitude of divine justice: the measure of punishment and penalty is usually in proportion to the measure of the offense. Since therefore the sons of Israel despised God in their idols and alien gods, whose

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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 desequiens: 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 absumpsit, deuorauitque totam terram Iudęc cum arboribus, vineis & segetibus: prædiâque & possessiones que[r]erant 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 inflicta sternunt percussos. 36 In tricesimum sexto versu. Et deuorabu[n]t eos aues mor su amarissimo. Hæc ad litera[m] de auib & bestiis irrationalib[us] intelligi

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EXPO. 443 there is truly no god: therefore he here predicts that he will punish them through that nation which is truly not a people of God, but altogether alien to God, namely the Babylonian nation. Or it can be understood more simply 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 follows them cruelly: rather with savage or bestial customs and rites. And this sense seems to be confirmed by what follows immediately, namely that in a foolish, inhuman, and savage nation he will provoke them, allowing them to rage against them without any moderation or reason. And this was fulfilled when the city of Jerusalem was laid waste, and the temple likewise was burned. 33 On the thirty-third verse. Fire has been kindled in my wrath. By fire, the Lord's wrath and indignation, kindled to bring vengeance for the sins of the people of Judah, is rightly understood, which indeed has begun in the present life and will continue punishing forever among the lower regions, in those who did not do penance in their temporal affliction. And that fire will devour the reprobate; the Jews who love earthly things, together with their works, and will consume in eternal flames the vain confidence and hope of the proud Jews. This verse can also be understood of material fire: which, by God's permission, was sent by the Chaldeans against the city of Jerusalem, and consumed the lower foundations of the temple and of the houses in which the foundations were laid, and devoured the whole land of Judea together with its trees, vineyards, and crops; and it consumed in the siege of Jerusalem and in its destruction the fields and possessions that were on the roots of the mountains as if they were their foundations. Then the Lord also predicts that he will heap upon those Jews, in vengeance for their crimes, many evils such as wars, seditions, famine, plague, and other flagellations of that kind; and he will bring to completion in them the wrath of indignation and sharp vengeance (so that it may even pierce the soul and take away life) through various torments. For by the arrows of the Lord the severe blows which he sends upon men are here rightly understood, since just as missiles strike and kill a man unexpectedly, so the scourges inflicted by God lay low those struck. 36 On the thirty-sixth verse. And the birds will devour them with most bitter bite. This, literally, is to be understood of birds and irrational beasts

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CANTICORVM intelligi possunt: quas se immissurum prædicit dominus in exterminium gentis Iudæorum, sicut in deserto immisit ignitos serpentes: quorum morsibus multi extincti sunt & alij grauiter sauciati. Aut nomine illorum animalium intel liguntur Caldæi: veloces admodu[m] auium, irrationales tan quam bestiæ, crudeles ac immanes more serpentum ac draconum, vtriusque suæ nequitæ ac seuitæ effundentes in Iudæos. Qui sanè Caldæi occulto dei iudicio excitati sunt in euersionem Iudææ: & interitum tam vrbis quam populi sine vlla commiseratione. Et cum obsidione cineta fuit ciuitas Hierusalem d Nabugodonosor rege Babyloniorum: populum Iuda intra miseræ vrbis moenia conclusum ab exteriori parte vastauit hostilis gladius, machinæ ac tormenta bellica: in vrbe verò & præcordijs intimis: pauor continuus & timor expugnationis & excidij immò extremi exitij omnes perculit, nulla aut sexus aut ætatis habita ratione aut discrimine. Quæ omnia, in prima destructione Hierosolymitana per Caldæos facta: ex quarto libro Regum & secundo Paralipomenon leguntur esse co[m]pleta. 39 In tricesimonono versu. Et dixi, vbi nam sunt? Propter apostasiam à deo per cultum idolorum: meriti fuerat Iudæi omnino exterminari nullo superstite, vt nulla ipsorum amplius apud homines superesse memoria. Ideo se proposuisse hic deus contestatur, quòd secundum merita & qualitatem iniquitatis ipsorum Iudæorum, penitus extirparentur & euellerentur è mundo: vt nemo eorum residuus esset inter homines. Distulit tamen deus hanc omnimodam illius populi exterminationem: ne exinde hostes eorum Caldæi erigerentur in superbia, & suæ virtuti ascriberent victoriam de populo Iudæorum eiusque excisione iactitantes & populum illum & illorum deum ab ipsis esse victum: templum exustum, vasa templi asportata, cum hæc omnia ab hostibus facta sunt authore deo: & tali vastatione puniente per Caldæos peccata sui populi. Siquidem deus Caldæis vt suo flagello & instrume[n]to vsus est: ad populi Iuda punitionem. 42 In quadragesimosecundo versu. Ac nouissima pro- viderent. Viri prudentis est, animo futura meriri: & attentè prospicere quem exitum res (de qua agenda consultat) sic habitura. Hanc autem prudentiæ rationem & cautione impreca-

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CANTICORVM These things may be understood: those which the Lord foretells he will send forth for the destruction of the Jewish nation, just as in the desert he sent fiery serpents, by whose bites many were killed and others grievously wounded. Or by the name of those animals the Chaldeans are understood: exceedingly swift like birds, irrational like beasts, cruel and savage in the manner of serpents and dragons, pouring out against the Jews all the fury of their wickedness and savagery. Surely the Chaldeans were stirred up by the hidden judgment of God for the overthrow of Judea, and for the destruction of both the city and the people, without any compassion. And when the city of Jerusalem was enclosed by siege by Nebuchadnezzar, king of the Babylonians, the hostile sword, engines, and instruments of war ravaged the people of Judah shut within the walls of the miserable city from outside; but within the city and in its innermost recesses, continual dread and fear of capture and ruin, indeed of utter destruction, struck all, with no regard or distinction made for sex or age. All these things, in the first destruction of Jerusalem made by the Chaldeans, are read as having been fulfilled from the fourth book of Kings and the second of Paralipomenon. 39 In the thirty-ninth verse. And I said, where then are they? Because of apostasy from God through the worship of idols, the Jews deserved to be utterly exterminated, with none left alive, so that no memory of them should any longer remain among men. Therefore God declares that he had proposed here that, according to the merits and the quality of the wickedness of those Jews, they should be completely uprooted and torn out of the world, so that none of them should remain among men. Yet God delayed this total destruction of that people, lest by it their enemies the Chaldeans should be lifted up in pride and ascribe the victory over the people of the Jews and their slaughter to their own strength, boasting that both that people and their God had been conquered by them; the temple burned, the vessels of the temple carried off, although all these things were done by the enemies with God as author: and by such devastation he punished, through the Chaldeans, the sins of his people. Indeed, God used the Chaldeans as his scourge and instrument for the punishment of the people of Judah. 42 In the forty-second verse. And they would provide the latest things. It is the mark of a prudent man to ponder future matters in his mind, and to consider attentively what end the matter, about which he is consulting, is likely to have. But this reason and caution of prudence...

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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 con clusit 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. < Exod. 14 Dan. 3. 1. Esdræ. 1.> 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. Ilium 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. 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. < Exod. 14 Dan. 3. 1. Esdræ. 1.> 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> Vua itidem ipsorum debuit continere suauitatem obedientiæ & venerationis in Christum: sed illius loco co[n]tinuit

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EXPO. 441 the prophet curses them: saying that the Jews should consider their last things, either torments or rewards, which they are to receive for their deeds. Surely that consideration of the last things would more often hold them back from committing evil, as Ecclesiasticus says, <Eccl. 7.> Remember your last things, and you will not sin forever. Then the prophet shows that the destruction of the Jewish people did not proceed from the strength of the enemies, but from the nod and will of God, who abandoned his people and left them without his protection as punishment for their sin. For a true one, he says, pursuing, would have scattered a thousand Jews, and two Chaldeans would have put ten thousand Jews to flight: this was done for no other reason than because the Lord God had forsaken them and delivered the Jews into the hands of their enemies, and shut them up in the hands of their adversaries 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 lying. < Exod. 14 Dan. 3. 1. Esdræ. 1.> But our God is just, upright, and true. Moreover, the gods of the nations cannot exercise vengeance upon those who despise them, except insofar as our God permits; and therefore they are often found defeated and powerless. Whence that of the poet: He bore the defeated penates into Italy. But our God is almighty; when he wills, he exacts vengeance on the wicked, even through wicked men as the executors of his justice, nor can he be prevented by anyone. And since testimony taken from the enemy is usually firm, our very enemies are judges and witnesses of the power and strength of our God. As Pharaoh said: Let us flee from Israel, for the Lord fights for them. And Nebuchadnezzar testifying that there is no other God upon the earth except the God of the Hebrews. Finally Cyrus, releasing the Babylonian captivity, also openly professes the unconquered power and boundless majesty of our God. < Exod. 14 Dan. 3. 1. Esdræ. 1.> And many other enemies of the divine law confessed the same thing. 46 In the forty-sixth verse. Of the vine of Sodom, their vine. The vine of the Jews, at the time of Christ's coming in the flesh, ought to have produced works of faith and justice, but it produced wild grapes, that is, hatred and envy against Christ sent to them; therefore it is said to be of the vine of Sodom and Gomorrah. < Their grape too ought to have contained the sweetness of obedience and reverence toward Christ: but in its place it contained> Their grape too ought to have contained the sweetness of obedience and reverence toward Christ: but in its place 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 quęque repente occidit, & que- cunque percutit protinus enecat, nisi præsens remediù ad- hibeatur. Author autem est Plinius: venenum aspidis ace- to epoto repelli, & aspide percussum si acetum concite bi berit: nihil sensurum nocuméti 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- tum 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. Siquidé 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: breuissimum est & exigu[m], si æternitati comparatur; In

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held within itself and emitted the gall of lies, false witness, and blasphemy against him; therefore here it is called the grape of gall and the most bitter cluster. Finally, their wine ought to have had the sweetness of good works, and of the reception of the new law brought in through Christ. But in its place it had the poison of homicide and of the crucifixion of Christ, 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. And the prophet here says that the poison of the asp is incurable, alluding to the nature of the thing itself. For the asp is a serpent small in the size of its body, yet great in power to harm, deadly and destructive; since with its venom it suddenly kills whatever lives, and whatever it strikes it at once slays, unless an immediate remedy is applied. However, Pliny says that the poison of the asp is repelled by drinking vinegar, and that if one struck by an asp quickly drinks vinegar, he will feel nothing of the harmful and deadly poison. Therefore, since by its own nature the bite of the asp cannot be cured, or is scarcely ever cured, its poison is rightly called here incurable. 49 In the forty-ninth verse. “Are not these things stored up with me?” The punishment of the aforesaid sin of the Jews, namely the denial of Christ, is here foretold; which was carried out by 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 deep mind, and in the treasury of divine memory, so that in their own time they may be bitterly punished. For vengeance for so great crimes belongs to him, which he will in the end repay to them; yet he will delay the infliction of that punishment for a little while, waiting for their repentance. And from that delay their foot may slip into graver crimes, and then, once 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 the Romans removed both that place and that nation. And because the span of time by which the punishment of the Jews was delayed was brief, the Lord here says through the prophet that the day of the destruction of the Jews by the Romans is near, and that the times are hastening to arrive. For whatever ends 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 e- ius senserunt & benignitatem. Nam in vtroque civitatis excidio præseruati sunt diuina 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 < Hierem. 3> 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 diuinarum personarum trinitatem. Na[m] pater, & filius, & spiritus sanctus: sunt vns 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 subiūgit 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 peremem, principij finisque expertem deus clarè profitetur. Et

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EXO. 447 52. On the fifty-second verse. The Lord shall judge his people. Those of the people of God who were defiled with crimes had offended him: they were struck by him with a severe judgment. But the servants of God, free from crimes, felt 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 would escape hostile hands. But concerning the evil and perverse Jews, this was established in both sieges: that the hand of their soldiers and fighters was weakened; that they themselves, shut up in the siege, perished by famine, pestilence, and the sword; and that the survivors who escaped death were scattered into captivity and among various nations. Then the enemies, seeing the city destroyed and the people of the Jews brought low before them, with bitter irony reproached them for having placed their trust in vain and false gods, insulting them harshly because those gods had been unable to be their protection. Moreover, this happened especially in the first overthrow of the city of Jerusalem. For in the second, the Jews are by no means read to have poured libations to idols; rather, because of Christ, whom they had cruelly slain, they suffered such grave evils as are read to have been inflicted upon them. A similar thing is read in Jeremiah <Jerem. 3>, when the Lord says of the Jews: They have turned their back to me and not their face; and in the time of their affliction they will say, Arise and deliver us. Where are your gods, whom you made for yourself? Let them arise and deliver you in the time of your affliction. 57. On the fifty-seventh verse. See that I alone am. Here God is said to be alone, in order 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 deity in no way prejudices the triad and ternary of the most blessed hypostases. And the following sentence makes and confirms this understanding sufficiently. Then he 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 give an oath, they are accustomed to raise and lift up the hand into the air. This is explained more clearly in another edition, which has it thus: I will lift up my hand to heaven, and I will swear by my right hand; and I will say, I live forever. By this oath God clearly professes that he is life itself, without beginning and end.

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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 & inopinato: & iudicium punitionis exercuero in totum Iudæorum populum per Romanos exterminandu[m], secundum sententiam apud me decretam, tunc reddam vln dictam sceleru[m] suorum Iudæis hostibus meis: qui me sunt hostiliter persecuti, & illis ipsis qui oderunt me, negantes coram Pilato Christum ad salutem ipsis missum: retribua[m] vltionem immittendo exercitum Romanorum in fines co- 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 captivitate inimicorum, nudata capita habentium, quod postremum adiecit pro- pheta. Nam apud antiquos captiuvorum capita radeba[n]tur: 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-

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CANTICORVM And thus he subtly indicates that his sentence against the people of the Jews is unchanging, stable, and firm: which he proves in the following verses. 60 In the sixtieth verse. If I sharpen my sword like lightning. Lightning is sudden and inevitable to those against whom it flashes, so also the judgment of God upon the Jews: and here it is proclaimed that it will come suddenly, and cannot be avoided by them. When (he says) I have drawn the sword of my severity against the Jews, both swiftly and unexpectedly: and have exercised the judgment of punishment upon the whole people of the Jews, to be destroyed by the Romans, according to the sentence decreed with me, then I will repay to the Jews, my enemies, the vengeance due for their crimes: who have persecuted me as enemies, and to those same who hated me, denying before Pilate Christ sent to them for their salvation: I will repay vengeance by sending the Roman army into their territories, to destroy everything. I will also then make my arrows drunk (which strike the unwary unexpectedly and suddenly), namely those Romans 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 it 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, having their heads shaved, which the prophet added at the end. For among the ancients the heads of captives were shaved: those who were dragged about, and were said to be sold under the crown. Others think this was the custom of the ancients, that captives were led with their heads uncovered, for greater disgrace to them and a clearer display of victory. And all these things were fulfilled in the destruction of the Jews by the Romans. For then the Jews were partly slain, and partly led into captivity and sold. 64 In the sixty-fourth verse. Praise the 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 clearer in the translation of the seventy interpreters, which has thus: Rejoice, O nations, with his people. And this is th

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EXPO. 44. [ & ]to adducitur à beato Paulo in epistola ad Romanos: vbi multis scripturarum testimoniis astringit prænunciatam esse gentium ad fidem Christi conversionem. Causa aute[m] quare gentes laudare debeant populum domini: subnectitur. quia dominus sanguinem seruorum suorum, vtriusq[ue] scilicet Iacobi, & Stephani ac aliorum martyrum à Iudæis occisorum, vlciscetur. Retribuet etiam vindictam in hostes, reges, principes, & tyrannos: qui debacchati in martyres Christi: eorum sanguinem crudeliter effuderunt. Et demu[m] propitius erit terræ populi, ecclesiæ scilicet catholicae toto orbe diffusæ. Quod totum olim completum esse: iam perspectum est. Nam exterminatis Iudæis Christi persecutoribus, & sublatis morte violenta tyrannis gentilibus sanctos martyres persequentibus: ecclesia dei respirare coepit ad placidam quietem, & à persecutionibus libera: pace tranquilla efflorere. 1 CANTICVM ZACHARIAB. B Enedictus dominus deus Israël: quia uisitauit & fecit redemptionem plebis suæ. 2 Et erexit cornu salutis nobis: in domo David pueris sui. 3 Sicut locutus est per os sanctorum (qui à seculo sunt) prophetarum eius. 4 Salutem ex inimicis nostris: & de manu omniu[m] qui oderunt nos. 5 Ad faciendam misericordiam cum patribus nostris: & memorari testamenti sui sancti. 6 Iusiurandum quod iurauit ad Abraham patrem nostrum: daturum se nobis. 7 Vt sine timore (de manu inimicorum nostrum liberati) seruiamus illi. 8 In sanctitate & iustitiæ coram ipso: omnibus diebus nostris. 9 Et tu puer, p[ro]pheta altissimi uocaberis: præibis enim ante faciem domini, parare uias eius. 10 Adda[n]da[m] sci[enti]æ salutis plebi eius: in remissione[m] peccatorum corum. ff Per

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EXPO. 44. [ ] is adduced by blessed Paul in the Epistle to the Romans, where he supports with many testimonies of Scripture that the conversion of the Gentiles to the faith of Christ had been foretold. The cause, however, why the Gentiles ought to praise the people of the Lord, is added: because the Lord will avenge the blood of His servants, namely of both James and Stephen and the other martyrs slain by the Jews; He will also repay vengeance upon the enemies, kings, princes, and tyrants, who, raging against the martyrs of Christ, cruelly shed their blood. And finally He will be merciful to the land of His people, namely the Catholic Church spread throughout the whole world. That all this was once fulfilled is now clear. For when the Jews, persecutors of Christ, were destroyed, and the gentile tyrants who persecuted the holy martyrs were removed by violent death, the Church of God began to breathe in peaceful quiet, and, free from persecutions, to flourish in tranquil peace. 1 THE CANTICLE OF ZACHARIAS. BLESSED be the Lord God of Israel: because He hath visited and wrought the redemption of His people. 2 And hath raised up a horn of salvation for us: in the house of David His servant. 3 As He spoke by the mouth of His holy prophets, who have been since the world began. 4 Salvation from our enemies: and from the hand of all who hate us. 5 To perform mercy with our fathers: and to be mindful of His holy covenant. 6 The oath which He swore to Abraham our father: that He would grant to us. 7 That, being delivered from the hand of our enemies, we may serve Him without fear. 8 In holiness and righteousness before Him: all the days of our life. 9 And you, child, shall be called the prophet of the Most High: for you shall go before the face of the Lord, to prepare His ways. 10 To give knowledge of salvation to His people: in the remission of their sins. ff Per

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CANTICORVM 11 Per uiscera misericordiæ dei nostri in quibus uisita- uit nos oriens ex alto. 12 Illuminare iis qui in tenebris & in umbra mortis sedent: ad dirigendos pedes nostros in uiam pacis. 11 Hoc zachariæ patris beati Ioannis Baptistæ est canticum: quod spiritu sancto repletus, & reseratam in circuncisione filij sui linguam adeptus, quam ante conceptum eius incredulitas ligarat: deo in gratiarum actionem concinuit vt ostendit Lucas primo euangelij sui capite: ex quo loco, exactior huius cantici inibi integrè positi declaratio: est expetenda. In eo Zacharias deo gratias agit imprimis de præsenti exhibitione mysterij incarnationis filij dei: & missione eius in mundum ad saluandum genus humanum quam multo antè deus antiquis patribus & patriarchis promiserat: & vt fidelis est & verax, eam promissionem tunc adimpleuit. Deinde ad puerum natum verba dirigés, dignitatem eius propheticam prænunciat: & præcursonis officium, quo esset suo tempore functurus, simulque præclara per totum hoc canticum enumerat singulariaque beneficia: quæ nos homines ex aduentu domini in carnem sumus assecuti. 11 IANNOTAIONES. In primo versu. Benedictus dominus deus Israel. Intelligatur hoc loco verbum substantiuum sit: vt perfecta habeatur sententia. Deus autem Israel dicitur: vel populi Israel secundum carnem, qui peculiariter ab eo electus est: secundum illud psalmi, quoniam Iacob elegit sibi dominus: Israel in possessionem sibi, & se venisse contestatus est Christus ad oves quæ perierunt domus Israel, vel populi Israel secundum spiritum: id est fidelis & deum per syncæræ fidei lumen videntis, nam & illius propriè dominus est: & ipse credentes in se visitauit benigna sui in carnem manifestatione atque apparitione. Est autem hic nomen Israel: indeclinabile & genitiui cas. Verbum verò visitauit, quia actiuum est & ad sententiæ perfectionem exposcit accusatiuum, intelligatur ordinari cum accusatiuo repetito ipsum Israel, vel cum accusatiuo ex sequentibus sumpto: plebem suam, quemadmodum in euan gelio turba visis domini miraculis in hanc erupit diui na

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CANTICLES 11 Through the tender mercy of our God, by which the day-spring from on high hath visited us. 12 To enlighten them that sit in darkness and in the shadow of death: to direct our feet into the way of peace. 11 This is the canticle of Zachary, the father of blessed John the Baptist: who, being filled with the Holy Spirit, and having received at the circumcision of his son the tongue that had been loosed, which unbelief had bound before his conception, sang to God in thanksgiving, as Luke shows in the first chapter of his Gospel: from that place a fuller declaration of this canticle, there set forth entire, is to be sought. In it Zachary gives thanks to God, first of all for the present manifestation of the mystery of the incarnation of the Son of God, and his mission into the world to save the human race, which God had long before promised to the ancient fathers and patriarchs: and, as he is faithful and true, he then fulfilled that promise. Then, turning his words to the newborn child, he foretells his prophetic dignity and at the same time the office of forerunner, which he was to exercise in his time, and likewise enumerates throughout this whole canticle the glorious and singular benefits which we men have obtained from the coming of the Lord in the flesh. 11 IANNOTAIONES. In the first verse. Blessed be the Lord God of Israel. Let the substantive verb be understood here, so that the sentence may be complete. But he is called the God of Israel either of the people of Israel according to the flesh, who was especially chosen by him, according to that of the psalm, “for the Lord hath chosen Jacob unto himself, Israel for his possession”; and Christ testified that he had come to the sheep of the house of Israel that were lost; or of the people of Israel according to the spirit, that is, the faithful who see God by the light of sincere faith, for he is properly their Lord too; and he himself visited the believers in himself by the gracious manifestation and appearance of his taking flesh. Now the name Israel here is indeclinable and of the genitive case. But the verb visited, because it is active and requires an accusative for the perfection of the sentence, is to be understood as governing the repeated accusative, namely Israel itself, or with an accusative taken from what follows: his people, just as in the Gospel the crowd, having seen the Lord's miracles, broke forth in this divine

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EXPO: 451 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 Esaiæ 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 pollcitatione 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: quin immò 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 reporale) de ista visitatione redemptione- < Actu. 5.> ff ij que

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EXPO: 451 the praise of goodness. A great prophet has risen among us: and because the Lord has visited his people. But he has visited as a physician the sick; and those worn down by a long disease he has restored to health. < Luke 7.> 2 In the second verse. A horn of salvation to us. The horn of salvation is Jesus Christ: to whom, by the power, strength, and efficacy signified by the horn (for in horned animals horns are for defense, and they indicate protection and strength), salvation of the human race has been brought about, and in other places of Scripture too: here this manner of speaking is observed, 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. Likewise in Isaiah the vineyard was made for my beloved into a horn, the son of oil, that is, into Jesus Christ: as Origen explains. Then it is added in this verse: In the house of David, his servant, because Christ was born from the stock of David according to the flesh: by the divine promise previously made to him. The Lord swore (he says) to David truth and he will not frustrate him: from the fruit of your womb I will place upon your throne. He here calls David himself the servant of the Lord: because he was chosen as king according to the Lord’s heart, and in the ways of his commandments he walked until the end of life. < Psalm 131. Psalm 148. Esang.> 3 In the third verse. As he spoke through the mouth of the holy ones. The Lord is said to have spoken through the prophets: because he is the principal 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 sense 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 restitution of all things which God has spoken through the mouth of his holy ones from the age, that is, from the beginning of the world, with which the age of redemption began. < Acts 5.> ff ij que

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CANTICORVM 452 que humani generis? Respondet huic obiectioni Beda: quòd tota veteris testamenti scriptura prophetice de Christo processit, nam & ipse pater Adam & ab eius tempore cæteri patrum: suis quicque factis dispensationi eius testi- monium reddiderunt. 4 In quarto versu. Salutem ex inimicis nostris. Accusatius salutem: cum verbo erexit secundi versus (quod hic repeti intelligatur) ordinandus est, vt sensus sit: quòd dominus erexit nobis salutem, siue saluationem & liberationem ab inimicis nostris, & videatur hic versus: ipsius secundi esse quodam modo explanatorius. Non autem de corporalibus inimicis hic sermo fieri putandus est, sed de spiritualibus: de quorum manu atque potestate, benignitate domini saluati sumus. 5 In quinto versu. Ad faciendam misericordiam cu[m] patribus nostris. Hic redditur causa, quare visitauit plebem suam deus, & redemit eam: erexitque cornu salutis, mittendo Christum suum, Id enim fecit (inquit) deus: vt faceret misericordiam cum patribus nostris Abraham, scilicet Isaac & Iacob. Quibus sanè mittendo filium suum in mundum, misericordiam fecit: quia ex sola bonitate sua & non ex eorum meritis, pium eorum desiderium de aduentu Christi & spem diutius dilatam impleuit. Porrò in secunda huius versus parte, infinitius pro gerûdio positus est: more scripturæ, eo loquendi genere sæpe vientis, quod hic satis indicat coniunctio copulatiua: annectens gerundium infinitiuo. Itaque memorari, ibidem tantundem valere intelligatur: atque ad memorandum, siue vt memoretur atque recordaretur testamenti sui sancti. Illius scilicet sanctæ constitutionis: atque ordinationis suæ qua sanctis illis tribus præsertim patribus promiserat: quod in se mine eorum scilicet Christo benedicerentur o[mn]es gêres, omnes ite[m] trib[us] & cognationes terræ. 6 In sexto versu. Iusurandum quod iuravit. Accusatius ille iusurandum: cum verbo memorari, ex præcedente versus repetédo nectendus est. Na[m] id verbu[m]: & genitivo adiungi potest & accusativo. Et est hic versus præcedentis declaratori: quo dictum est quòd erexit nobis dominus cornu salutis ad memorandu[m] testamenti sui sancti: vtpote ad memorandu[m] opereq[ue]; co[m]plendu[m] iusiurandum, quod iuravit ad Abraham patre nostru[m]: Iudæorum

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CANTICORVM 452 How of the human race? Bede responds to this objection: that the whole scriptural writing of the Old Testament proceeded prophetically concerning Christ; for even father Adam himself, and from his time the other fathers, each by their deeds gave testimony to his dispensation. 4 In the fourth verse. Salvation from our enemies. The accusative salutem , together with the verb erexit of the second verse (which is to be understood as repeated here), is to be construed, so that the sense is: that the Lord raised up for us salvation, or deliverance, and liberation from our enemies; and this verse may seem in some way explanatory of the second. But one should not think that speech is here being made about bodily enemies, but about spiritual ones: from whose hand and power we have been saved by the Lord’s kindness. 5 In the fifth verse. To show mercy with our fathers. Here the cause is given why God visited his people and redeemed them, and raised up the horn of salvation, by sending his Christ. For God did this, he says, that he might show mercy with our fathers, Abraham, Isaac, and Jacob. To them indeed, by sending his Son into the world, he showed mercy: because, from his own goodness alone and not from their merits, he fulfilled their pious desire for Christ’s coming, and their hope long delayed. Moreover, in the second part of this verse, the infinitive is put in place of the gerund, according to the manner of Scripture, which often uses that way of speaking; this is sufficiently indicated here by the conjunction joining the gerund to the infinitive. Thus let memorari be understood as having the same force there as ad memorandum , or so that it may be remembered and called to mind, of his holy covenant. That is, of that holy constitution and ordinance of his, by which he had promised to those holy three fathers especially, that in their seed, namely in Christ, all nations, all tribes, and kindreds of the earth would be blessed. 6 In the sixth verse. The oath which he swore. The accusative iusurandum is to be connected with the verb memorari , repeated from the preceding verse. For that verb can be joined both with the genitive and with the accusative. And this verse is explanatory of the preceding one, where it was said that the Lord raised up for us the horn of salvation, in order to remember his holy covenant: namely, to remember and to fulfill in deed the oath which he swore to Abraham our father: Jews

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EXPO. 453 Iudæorum quidem patrem secundum carnem, fidelium autem omnium & credetium patrem secundum fidem & spiritu, sicut dictu est ei à domino: quia parré multaru[m] gentiu[m] constitui te. Iusiurandu[m] aut illud (cuius hic meminit) id est < Gene. 22.> 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. < Ps. 71.> 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. 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 vnigenit: 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. < 9 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 ité præcesserit faciem domini ob parandum vias eius: etiam ex euangelica narratione & oraculis Esaiæ & Malachiæ prophetarum in euangelio adductis, est perspicuum.> 10 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[us]) in aliquo alio salus, neque sub cælo est aliud nomen datu[m] hominibus: in quo oporteat nos saluos fieri. Data est itaq[ue] plebi scientia salutis, id est Christi à Ioanne: qui testimoniu[m] < Act. 4. Ioan. 1.> perhibuit de Christo dicens. Ecce agnus dei: ecce qui tollit peccata mundi, populumque admoruit: quod in eum cre

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EXPO. 453 Indeed, the father of the Jews according to the flesh, but the father of all the faithful and believers according to faith and spirit, as it was said to him by the Lord: because I have made you the father of many nations. But that oath, which he here mentions, that is, <Gen. 22>, is a firm promise and certainly to be fulfilled: it is expressed in Genesis 22, chapter. Where also, among other things, the promise was made to Abraham himself: that in his seed all the nations of the earth would be blessed. <Ps. 71> But this had its place and truth in none descended from Abraham, except in Christ alone, concerning whom that proclamation was afterwards said in the psalm. And they shall be blessed, he says, in him, all the tribes of the earth: all nations shall magnify him. Therefore by that oath God plainly promised Abraham that Christ according to the flesh would be born from him. But Christ is the true God and the only-begotten of God the Father, as also true man. By the same oath, then, by which he declared that all nations would be blessed in the seed of Abraham, God also promised Abraham that he would give himself to us, and would present himself present, clothed in bodily form, which indeed he did. <9 In the ninth verse. And you, child, shall be called the prophet of the Most High. It should not seem surprising that Zacharias addresses an infant eight days old, because he who in his mother’s womb heard the greeting of Mary, once born already recognized his father’s voice, and, as Ambrose says, had the sense of understanding who had the affection of rejoicing. Or, for the instruction of those who were present, he sets forth the future offices 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, that he went before the face of the Lord to prepare his ways; this is also evident from the Gospel narrative and from the oracles of the prophets Isaiah and Malachi brought forward in the Gospel.> 10 In the tenth verse. To give knowledge of salvation. <Matt. 11> In this place Zacharias shows why the precursor of the Lord was to go before his face: and he says that this was to be done, in order to give knowledge of salvation to his people. Certainly the salvation of the whole world is our Lord Jesus Christ. For there is not, as Peter says, salvation in any other, nor is there under heaven any other name given to men, by which we must be saved. Therefore knowledge of salvation, that is of Christ, was given to the people by John, who bore witness <Acts 4. John 1> to Christ, saying: Behold the Lamb of God; behold him who takes away the sins of the world, and he moved the people toward him: which 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 dei 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[us] nos, sed secundum misericordiam suam saluos nos fecit. < Titum.3> Adiungit autem Zacharias, quòd sit oriens ex alto de[us] no ster: id est descendens de cælo per assumptionem nostræ substantiæ. Non tamen idcirco alta relinquens: sed semper < Hicre.23.> 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 & vmbramortis 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 < Esa.9.> 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. < Psal.118.> Via quidem pacis est via iustitiæ: quia pax multa diligen- tibus legem domini, de qua dictum est. Omnia mādata 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 < Matt.19.> Christus viam mandatorum domini ambulare: dicens. Si < Luc.10.> vis ad vitam ingredi: serua mandata. Et rursum legem ad- ducenti ait, hoc fac & viues. CAN-

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that they should believe in him who was to come after him. But lest anyone should think that temporal salvation was being promised, he adds at once: for the remission of their sins, so that by this also it might be recognized that Christ is 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 explains more clearly here, declaring that this is done not by the merits of men, but by the sole mercy of God. Hence he calls the tender mercies of God his inward and profound goodness and merciful kindness, because he graciously forgives us when we return to him after our fall. And in those merciful bowels he has visited us: since, as Paul writes to Titus, not by works of righteousness which we have done, but according to his mercy he saved us. < Titum.3> Moreover Zacharias adds that he is the dayspring from on high, our God: that is, descending from heaven by the assumption of our substance. Yet not therefore leaving the heights: but always remaining in them, and nevertheless inclining himself to the lowly, since just as before the taking on of flesh, so also afterward he fills heaven and earth. 12 11 In the twelfth verse. To enlighten those who sit in darkness and the shadow of death. Here also the infinitive verb is used in place of a gerund in the accusative case: so that the meaning is that God, the dayspring from on high, visited us to enlighten those who lie oppressed in darkness of ignorance and error, and by the darkness of sins, which bring death. For Christ shone upon them by his coming into the world, as Isaiah had foretold: < Esa.9.> The people, says he, that walked in darkness have seen a great light; to those dwelling in the region of the shadow of death, a light has arisen for them. Moreover God, the dayspring from on high, has visited us to direct our feet into the way of peace. < Psal.118.> Indeed the way of peace is the way of righteousness: because great peace have they that love the law of the Lord, concerning which it has been said: All thy commandments are righteousness. And the Lord has directed our feet, that is, the affections of our minds, into that way of peace (for in Holy Scripture the name of feet signifies these things, because by them we are carried toward things to be sought or to be avoided), since first of all Christ taught us to walk in the way of the commandments of the Lord, saying: < Matt.19.> If thou wilt enter into life, keep the commandments. And again to one bringing up the law he says: This do and thou shalt 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 CREED OF ATHANASIUS. Whoever desires to be saved: before all things it is necessary that he hold the catholic faith. 2 Which faith, unless every one keeps whole and undefiled, without doubt he will perish eternally. 3 And 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: and 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: and such is the Holy Spirit. 8 The Father uncreated, the Son uncreated, the Holy Spirit uncreated. 9 The Father infinite, the Son infinite, the Holy Spirit infinite. 10 The Father eternal, the Son eternal, the Holy Spirit eternal. 11 And yet they are not three eternals: but one eternal. 12 As also there are not three uncreateds, nor three infinites: but one uncreated, and one infinite. 13 Likewise the Father almighty, the Son almighty, the Holy Spirit almighty. 14 And yet they are not three almighties, but one almighty. 15 So the Father is God, the Son is God, the Holy Spirit is God. 16 And yet there are not three Gods: but one God. 17 So the Father is Lord, the Son is Lord, the Holy Spirit is Lord. 18 And yet there are not three Lords: but one is the Lord. ff iiiij Because

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CANTICORVM 19 Quia sicut singullatim unamquanque personam: deo 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- da sit. 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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CANTICORVM 19 For just as, individually and separately, we are compelled by Christian truth to confess each person as God or Lord, 20 so by the catholic religion we are forbidden to say that 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 there is nothing before or after, nothing greater or less; but the whole 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 are to be venerated. 27 Therefore whoever wishes to be saved must think thus about the Trinity. 28 But it is also necessary for eternal salvation that each one faithfully believe in 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 in time from the substance of his mother. 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. Qui

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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 & cæna: in quâ co- parandam plures suam quisque pecunia portionem con- tribuunt. Et quoniam apostoli abinuicem dissessuri 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 he is God and man, yet not two, but one 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 there he shall come to judge the living and the dead. 39 At whose coming, all men shall rise with their bodies: and they shall give account of their own deeds. 40 And those who have done good shall go into eternal life; those indeed who have done evil, into eternal fire. 41 This is the catholic faith, which unless everyone has faithfully and firmly believed, he cannot be saved. This hymn is commonly titled the Creed of Athanasius. It is called a symbol in Latin, that is, a collection, either because many bring things together into one, as in a banquet and a meal, in which several contribute each his share of the cost. And because the apostles, being about to part from one another to announce the Gospel to the whole world, gathered into one what each of them thought concerning God and the catholic faith, therefore this kind of 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 daily recited in the Church at Prime and Compline. The same confession of catholic faith, also gathered into one in the Council of Nicaea from many parts, and enlarged with many added expressions to condemn the arising heresies, 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) gla- 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, divinóque 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 hæresees 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 duæ 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 Marc. 16 Ioan. 3> Qui incredulus est filio: non videbit vitam, sed ira dei ma net super eum. 4 [Ch] I In quarto versu. Neque confundentes personas: neque substantia separantes. Personas diuinas confunde- ret:

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CANTICORVM Nicene, which is pronounced continuously after the Gospel in the most august sacrifice of the altar. Finally, in the third place, this 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 (which ecclesiastical history recounts more fully in the tenth book), a glorious triumpher, is called, from the name of its author, the symbol of Athanasius. This has been received by the universal Church with such great authority that by a celebrated ordinance it was established that it itself should be sung daily as the first among the psalms. Nor is this without reason. For it clearly and openly contains all that must be piously and religiously held concerning the sublime and divine mystery of the Most Holy Trinity and the Lord’s Incarnation, because in that age, against these two chief sacraments of the Catholic faith, frequent and pernicious heresies and the impious doctrines of the Church’s enemies were springing up, all of which are utterly overthrown and cast out by this right confession of faith. I [Ch] IANNOTATIONES. In the first verse. Before all things it is necessary that he hold the Catholic faith. The Greek name catholic means the same as universal. Hence the faith is called catholic, which the universal Church holds, the one Church that ought to be of all throughout the whole world, according to that of the Apostle in . One Lord, one faith, one baptism. Yet the enemy of truth has always endeavored to break and tear apart this unity of 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 turns of impiety. But the opening of this canticle sets forth, and its end likewise repeats, the necessity of embracing the faith: so that from this all may strive more eagerly to maintain 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 of them that seek Him. And the Lord says in the Gospel: He that hath not believed shall be condemned. Again in another place of the Gospel, He that believeth not the Son shall not see life, but the wrath of God remaineth upon him. 4 [Ch] I In the fourth verse. Nor confounding 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 et truxit Sabellius & sui affectatores: non attendentes scri- pturam dicentem, quòd tres sunt qui testimonium dant in coelo: pater, verbum, & spiritus sanctus. Substantiam ve- ro diuinitatis diuideret: qui aliam atque diuersam pone- ret substantiam patris, & filij & spiritus sancti, vt confin- xit infælix Arrius & sui stipulatores: 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 proprietatibus 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, incit 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 He would say that, with personal distinction removed, the person of the Father, and of the Son, and of the Holy Spirit is altogether the same, as Sabellius and his adherents drew from 1 John 5; not paying attention to the Scripture saying that there are three who bear witness in heaven: the Father, the Word, and the Holy Spirit. But he would divide the substance of the divinity, who would posit another and different substance of the Father, and of the Son, and of the Holy Spirit, as the unfortunate Arius and his supporters devised; they overthrew the whole Church with a very severe and long-lasting storm, but they did not prevail: indeed, truth conquered. Nor did they attend to the sacred Scripture, which in the same place, together with the preceding statement, adds: And these three are one. Between these two extreme gulfs, Scylla and Charybdis, the holy Church safely steers the boat of faith: persisting that the Father is one, the Son another, and the Holy Spirit another, yet nevertheless that the nature, essence, and deity of all three are altogether the same. 7 In the seventh verse. Just as the Father is, 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; for these 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 the one who does not proceed or emanate from another. Similarly, the Son is said to be begotten: not the Father, nor the Holy Spirit. Finally, the Holy Spirit is said to proceed: not the Father nor the Son. But this proposition is to be applied only to the common and essential properties, concerning the whole divinity and the divine nature, such as powerful, wise, good, perfect, uncircumscribed, and the like. This is sufficiently clear from the particular explanation made here, and then 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 separately to each of the divine persons. 8 In the eighth verse. Uncreated is the Father, uncreated is the Son. Created is that which has been brought from nothing into being, as whatever subsists in the universe apart from God is created, or a creature. Conversely, uncreated is that which does subsist, yet 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. Æternu[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 côpetit: cu[m] cætera omnia sui esse habeat 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. 16 In decimo sexto versu. Et tamen non tres dij: sed v[er]nus est deus. Si Ioannes est homo, & Petrus homo, & Paulus homo: Ioannes, Petrus, & Paulus sunt tres homines & non v[er]nus 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 la diuersitas, sed tres illæ superdiuinæ personæ sunt v[er]nus deus: quoniam v[er]nica 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 dictate nequaquam habet locum, idcirco nunquam admittendum est: quòd tres diuinæ personæ sint tres dij, aut plures dij, neque sacri authores v[er]nquam tribuent aut recipient id loquendi genus: ne videantur deorum multitudine[m] aut turbam inducere. Et eadem ratione: cæterorum nominu[m] hic adductorum, v[er]tputa increatus, immensus, æternus, omnipotens, dominus: vnumquodque de singulis diuinarum personarum seorsum & singulariter dicitur, non ta- men

Transcription: Translated (English)

CANTICORVM carried through. And this indeed belongs to God alone. Immense, or infinite, is that which has no limits to its greatness and fullness: but spread out over all things, it lacks fixed boundaries by which it may be contained. And this too is proper to God alone. All other nature is determined by its own limits and bounds. Eternal, moreover: that which lacks both beginning and end of its duration, namely, so that it has always been and shall always be in the future. And this same thing belongs to God alone, since all other things have a beginning of their own being. Finally, God is called omnipotent because his unconquerable power is able to do all things: so that nothing can arise which can weaken it, or make it ineffective, or exhaust it. God, however, is called so because, by the excellence of his nature, surpassing all things far and wide, he foresees all things and provides graciously for all. Lord, moreover: because he holds dominion over all things that subsist, and maintains the principality. For his kingdom is a kingdom of all ages: and his dominion is from generation to generation. 16 In the sixteenth verse. And yet not three gods: but one true God. If John is a man, and Peter a man, and Paul a man: John, Peter, and Paul are three men and not one true man: because in those three individual cases there is a diversity of substances according to number, and a multitude, and so in whatever created things of the same species among individuals. But not in the same way, when the Father is God, and the Son God, and the Spirit made God: who could rightly conclude that the Father and the Son and the Holy Spirit are three gods, because there is not in the divinity a difference of substances, a multitude, or any diversity, but the three those superdivine persons are one true God: since their substance is one and the same. And because the name God signifies substance and is an essential name, in the plural number it implies plurality, number, and a multitude of divine substances, which in the deity has no place whatsoever; therefore it must never be admitted that the three divine persons are three gods, or many gods, nor do the sacred authors ever attribute or receive this manner of speaking: lest they seem to introduce a multitude or crowd of gods. And for the same reason: the other names here adduced, namely uncreated, immense, eternal, omnipotent, Lord: each one is said of each of the divine persons separately and individually, not how- ever

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EXO. 461 men potest aliquod eorum: pluraliter de ipsis tribus per- sonis 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 cali & terræ. Dominus iidem ab artifice di citur facta ex lapidib[us] & lignis: quia ex præ existente ma teria est constructa. Et quoniam nulla diuinarum perso- narum à non esse ad esse deducta est, neque ex substerni- culo extrinseco formata: nulla sane earum, facta dici po- test, quare neque creata. Est enim creatum: inferius atq[ue] contractius, quàm factum. Nam si quid creatum est: con- sequens est ipsum & factum esse, non tamen ediverso, do mus enim ab opifice facta est: no[n] tamen creata, porro ge- nitus dicitur: qui ex alterius substantia proditt, ipsi produ centi secundum naturam omnino consimilis. Et inter tres diuinas personas: solus quide[m] filius, genitus dicitur, nam ex solius patris substantia, & proxime ac sine alterius in- terstitio personæ productus est. Spiritus autem san- ctus: neque proxime à patre neq[ue]; à solo producitur patre (quod tamen ad geniti rationem in diuinis exigitur) simi liter neque à solo emanat filio, idcirco non debet dici ge- nitus. Demùm procedens dicitur diuina persona: quæ ex duabus mutui amoris conspiratione societateque produ- citur, quibus est connaturalis, coessentialis & consubstan tialis. Et soli spiritui sancto conuenit huiusmodi proces- sio: neque vnquam debet pater aut filius dici procedens. Verùm hæc abditissima proprietatum diuinarum myste- ria: omnem superant sermonem & mentis captum, Tan- tula tamen dicta sunt: vt vel vocabula ipsa rudi quadam declaratione innorescant. 25 In vicelimoquinto versu. Et in hac trinitate: nihil prius aut posterius. Hoc loco, prius & posterius: durationem respiciùt, maius verò & minus: quantitatem & qua- litatem. eo quide[m] modo quo illa deo possunt attribui: qui super omnem quantitatem & qualitate emine[n]tissime col- locatus est Itaque no[n] est vna diuinarum personaru[m] prior duratione quàm altera: vt pater quàm filius, na[m] filius est patri co[n]ternus: vt lux intima solis, ipsi co[n]sua soli, neque itidem

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EXO. 461 neither can any of them be said of the three persons taken together: truly and catholically. 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. A house is said in the same way to have been made by an artisan from stones and wood: because it is constructed from pre-existing matter. And since none of the divine persons has been led from non-being to being, nor formed from extrinsic material, truly none of them can be said to have been made; therefore neither can they be said to have been created. For what is created is lower and more restricted than what is made. For if anything is created, it follows that it is also made, though not conversely; for a house is made by a builder, yet not created. Moreover, one is said to be begotten who proceeds from the substance of another, wholly like the one producing him by nature. And among the three divine persons, only the Son is called begotten, for He is produced from the substance of the Father alone, and immediately and without any interposition of another person. But the Holy Spirit is neither produced immediately from the Father nor from the Father alone (which nevertheless is required for the notion of the begotten in divine matters), nor likewise does He proceed from the Son alone; therefore He ought not to be called begotten. Finally, a divine person is said to proceed: one which is produced from the union and fellowship of two mutual loves, and is connatural, coessential, and consubstantial with them. And this kind of procession belongs to the Holy Spirit alone: neither should the Father nor the Son ever be called proceeding. But these most hidden mysteries of the divine properties surpass all speech and the grasp of the mind. Yet so much has been said that even the very words may be made known by a certain rough explanation. 25 In the twenty-fifth verse. And in this Trinity: nothing is prior or posterior. In this place, prior and posterior refer to duration; greater and lesser, however, to quantity and quality, in that sense indeed in which those things can be attributed to God: who is placed most excellently above all quantity and quality. Therefore there is no one of the divine persons prior in duration than another, as the Father than the Son; for the Son is coeternal with the Father, as the innermost light of the sun, coexistent with the sun itself, nor likewise

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462 CANTICORVM itidem spiritus sanctus duratione posterior est quàm pater & filius, quâuis ab ipsis prodeat: sed etia[m] est ipsis coeterus, sicut calor ignis intrasecus: igneæ luci, & ipsi pariter igni est æquæus. Similiter pater nô est maior filio aut spiritu sancto: secundum perfectionem, virtutem, sapientiam, aut bonitatem, neque filius & spiritus sanctus: in illis est posterior patre, sed eadem & æqualis est trium personarum perfectio, magnitudo, virtus, sapientia, bonitas. Et ex hoc versu omnino confutatur Arriana vesania, ponens in superdiuina trinitate inæqualitatem & dissectionem. 31 In tricesimo primo versu. Perfectus deus, perfectus homo. Circa sacratissimam domini nostri lesu Christi incarnationem, duæ potissimum insurrexerût hæreses cæteris nocentiores. Vna quidem, negantium duas in eo naturas diuinam & humanâ permanisse post vnionem integras & saluas, sine confusione & commixtione, sed dicentium nunc diuinitatem in carnem esse mutatam, nuuc verò carnem à diuinitate absorptam, nunc autem illas ambas in vnam tertiam naturam esse coalitas & permutatas. Et hæc eliminatur in præsenti versu: cum dicitur Christus perfectus deus & perfectus homo. Si enim perfectus est deus: habet integrè & plene naturam diuinam & proprietates deitatis naturales. Et ita cum perfectus sit homo: seruat incolumé in se ac impermutatâ naturâ humanâ: cuius & partes substantiales animam & corpus: & preprietates naturales etia[m] obtinet. Secunda hæresis fuit negantium in Christo vnitatem personæ: & astringentium alium esse filium dei & alium filium hominis, vt hoc modo negarent Christum: aut verum esse deum, aut veru[m] esse hominem. Et hæc grauis impietas damnatur in tricesimotertio præsentis cantici versu: qui dicit quòd nô duo, sed vns est Christus. Nempe vns & idem numero est: qui ante incarnationem solum deus erat & dei filius, post incarnationem verò etiam homo & hominis filius: in se vno duas integrè & verè complexus naturas: & secundum eas diuersam recipiens & plærunque contrariam denominationem. < Philip. 2 Ioann. 14> Siquidem secundum deitatem: deo patri æqualis est vt ait apostolus. Qui cum in forma dei esset: non rapinam arbitratus est se esse æqualem, deo, & secundum humanitatem minor est patre: sicut ipse ait in euangelio. Pat- ter

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462 OF THE SONGS Likewise, the Holy Spirit is later than the Father and the Son in duration, although it proceeds from them; yet it is also co-eternal with them, just as heat is within fire, and the fiery light is equally fire itself. Similarly, the Father is not greater than the Son or the Holy Spirit in perfection, power, wisdom, or goodness, nor is the Son and the Holy Spirit: in them the perfection of the three persons is not later than the Father, but the greatness, power, wisdom, and goodness of the three persons are the same and equal. And from this verse the Arian madness, which places inequality and division in the superdivine Trinity, is completely confuted. 31 In the thirty-first verse. Perfect God, perfect man. Concerning the most holy incarnation of our Lord Jesus Christ, two heresies in particular arose, more harmful than the others. One was that of those denying that the two natures in him, divine and human, remained after the union entire and preserved, without confusion or mixture, but saying that now the divinity was changed into flesh, now the flesh was absorbed by the divinity, and now that both were merged and transformed into one third nature. And this is removed by the present verse, when it says that Christ is perfect God and perfect man. For if he is perfect God, he has fully and entirely the divine nature and the natural properties of deity. And thus, since he is perfect man, he preserves in himself unharmed and unchanged the human nature, whose substantial parts are also soul and body, and whose natural properties he likewise possesses. The second heresy was that of those denying the unity of person in Christ, and insisting that the Son of God and the son of man are one and another, so that in this way they denied Christ to be either true God or true man. And this grave impiety is condemned in the thirty-third verse of the present canticle, which says that Christ is not two, but one. Indeed, he is one and the same in number: who before the incarnation was only God and the Son of God, but after the incarnation also man and the son of man, having in himself as one being two natures fully and truly, and according to them receiving a different and for the most part opposite designation. < Philip. 2 Ioann. 14> For according to his deity, he is equal to God the Father, as the Apostle says: “Who, being in the form of God, did not consider it robbery to be equal with God.” And according to his humanity he is less than the Father, as he himself says in the Gospel: “The Fa-

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EXPO. 463 ter maior me est. Ita secundum diuinitatem in temporalis est, incircunscriptus, immensus, secundum humanitatem verò: temporalis, circunscriptus, finitus Neque ista adinvicem in eodem repugnant: quoniam sumuntur secundu[m] diversa. 36 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 huma num: 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 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 vita[m] immortalé resurrexeru[n]t: vt sacratissima virgo Maria & sancti illi patres qui Christo consurrexeru[n]t: 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 she is greater than me. Thus, according to divinity, he is temporal; uncircumscribed, immense; according to humanity, however: temporal, circumscribed, finite. Nor do these conflict with one another in the same subject; for they are taken according to different aspects. 36 In the thirty-sixth verse. For as a rational soul and flesh are a true man. In this sensible introduction, only the likeness is to be taken according to that in which the things compared with one another agree, for example, just as the rational soul and the human body are diverse in nature from one another, one bodily, the other spiritual, nevertheless they are united in one and the same man, and after the union remain sound: so that neither does the soul pass into the body, nor the body be changed into the soul; rather the natural properties of each remain entirely unharmed after the union, so the divine and human nature, utterly different, are joined in one and the same Christ, and after the conjunction remain distinct and unmixed from one another (with their own properties also preserved). But the dissimilarity between these is found on another side: namely, that the rational soul and flesh, or the human body, come together as substantial parts for the constitution of a third nature, namely human nature. But in Christ divinity and humanity do not agree in this way: in order to constitute some third thing, composed from them as from parts, but there it is most simple and without composition: the coalescence of many into one. For the supreme divinity cannot, because of its indivisible simplicity, enter into any composition. However according to that in which they are found to differ in these and those things, comparison ought not here to be drawn, nor an argument linked. 39 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 yet been completed. For those who have already risen to immortal life, such as the most holy virgin Mary and those holy fathers who rose with Christ, are not to rise again. Moreover, those who at the coming of the supreme judge, in 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 indicate

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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 supplebit 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 te 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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CANTICLES Blessed Paul in the first epistle to the Thessalonians, chapter fourth, and the opinion of grave authors resting on those words of Paul is this: that in them, I say, there shall not be a resurrection like that of others who have died before death; since, according to the hypothesis, their death, which the resurrection presupposes, shall not precede, but a sudden change of state, namely from the corruptible into the incorruptible, shall take the place of the resurrection. But which of these shall come to pass: God alone knows. CANTICLE 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 lowliness 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: and holy is his name. 5 And his mercy is from generation to generations to those who fear him. 6 He has shown might with his arm, he has scattered the proud in the conceit 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, being mindful of his mercy. 10 As he spoke to our fathers: to Abraham and to his seed forever. This sweetest and most divine canticle is that of the most sacred Virgin Mary: which she poured forth from a heart full of the grace of the Holy Spirit, when, in the most human visitation of Elizabeth, her kinswoman, after her kind salutation, the exultation of the forerunner of the Lord in his mother’s womb, and her own most honorable magnification by Saint Elizabeth, she opened her sacred lips to the praise of God, as blessed Luke writes in the firs

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EXPO. 46 mo sui euangelij 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 recèset, in misericordiæ suæ extensione, humilium exaltatione & esurientium impletione. Postremo incarnationis domini esurietiam commédat, quam vt antiquis patribus promisit: ita nunc fideliter exhibuit. I [ANNOTATIONS]. 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 videtur. 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 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 tuo. 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. Facta est Mariæ humilitas, schala cælestis: per qua[m] deus descendit ad terras. Quid enim est dicere, respe- xit, Psal. 34 Psal. 68 1. Reg. 2

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EXPO. 46 on the Gospel chapter, to which this entire canticle is fittingly inscribed. In it, first the virgin consecrated to God recounts in full the most abundant gifts of grace and the singular favors which she has received, and for which she gives thanks with exultation. 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 praises the mystery of the Lord’s incarnation, which, as he promised to the ancient fathers, he has now faithfully fulfilled. I [ANNOTATIONS]. In the first verse. Magnificat anima mea dominum. It is truly characteristic of a humble spirit, when it hears its own praises, not to be lifted up, not to claim anything for itself, but to refer all things to God as received from him, whatever in it seems outstanding and worthy of commendation. The most holy virgin plainly did this in this place. For, as Bernard says, when she heard the great praises of Saint Elizabeth spoken of her, devout humility did not allow her to retain anything for herself, but poured all back upon him whose benefits toward her were being praised. “You,” he says, “magnify the mother of the Lord, but my soul magnifies the Lord. In my voice you proclaim that your son has exulted in joy, but my spirit has exulted in God my Savior. You call me blessed because I believed, but the cause of blessedness is the regard of divine pity, so that from this all generations may call me even more blessed: because God looked upon his humble and lowly handmaid. This is Bernard. Such a form of praising God, however, is peculiar to the sacred writings and very frequent, as in the psalm: “But my soul shall exult in the Lord, and shall delight in his salvation.” And in another place: “I will praise the name of God with a canticle, and I will magnify him with praise.” Thus also Anna, the mother of Samuel, in her canticle: “My heart has exulted 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 your salvation.” 3 [ ] In the third verse. Because he has regarded the humility of his handmaid. This outstanding humility of Mary, by which, though chosen as the mother of God, she calls herself the handmaid of the Lord, Augustine extols in these words: O true humility, which bore God for men, gave life to mortals, renewed the heavens, cleansed the world, opened paradise, and freed the souls of men. Mary’s humility became the ladder of heaven, by which God descended to earth. For what does it mean to say, “regarded,” Psal. 34 Psal. 68 1. Reg. 2

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CANTICORVM xit, nisi approbault? Multi enim videntur in conspectu hominum humiles esse: sed eoru[m] humilitas à deo non respicitur. Si enim veraciter humiles essent, certe ab hominibus laudari nô vellet in hoc mudo, sed in deo spiritus eoru[m] exultaret. Hæc Augustinus. Respexit vtique dominus humilitate[m] ancillæ suæ: quia eâ acceptauit & vsque adeo gratâ habuit, vt quâuis omni virtutu[m] decore fulgeret ornatissima hæc deo dicata virgo, & nitidissimo virginitatis candore præluceret: præcipue tamen ob insigné ipsius humilitate[m], deus eam elegit suæ diuinæ maiestatis habitaculum, suæque cellitudinis tabernaculum. Et ex hoc (inquit) quòd dominus respexit humilitatem ancillæ suæ: omnes generationes omnimodæque credentium nationes prædicabunt me beatâ. Quod plane nô inani gestiens gloria: dixisse credenda est. Qui enim fieri possit: vt in humillimo corde virgineo locu[m] habeat vana sui extollêtia? sed < Esa. 66> sancto afflata spiritu qui super humiles requiescit: quæ futura sunt verè prenunciat. Et vide quo pacto non sibi aut suis operibus ascribit modestissima virgo, quòd à cunctis generationibus dicetur beata, sed soli diuinæ bonitati, ex hoc illud futuru[m] denuncians, quia respeixerit dominus humilitate[m] ancillæ suæ, quare eo verbo, dei potius extollit benignitatem & gratiâ: per quâ ab omnigenis notionibus prædicabitur beata. 4 In quarto versu. Quia fecit mihi magna qui potes est. Vt verè humilis: se eximia dona à domino suscepisse fatetur, & largissimu[m] tatoru[m] muneru[m] cognoscit authoré: non se respiciés, nihil sibi tribuens. Et certe magna ipsi sacrosanctæ virgini fecit dominus: quonia[m] ipsam antequâ co[n]ciperetur præuenit in benedictioni bus dulcedinis, & à labis originalis contagio in ipso conceptu[m] seruauit immuné, vt in opusculo de puritate conceptionis eius: latius disseruimus. Omnis deinde per totu[m] vitæ suæ curriculum noxæ, & mortiferæ & leuis: expertem reddidit. Spiritu sancto foecundâ, viri nescia[m]: angelo nun ciente, virgineóque manente pudore grauidâ effecit. In dei matrem, filij dei parente[m], æternæ sapientiæ domu[m] purissimam: ipsam delegit. Nonne & illud magnu[m]: quod virgo permanens sine dolore mundi salvatoré genuit, & virgineis lactauit vberibus? eú cuius est terra & plenitudo eius: vt sedula nutrix & solicita mater educauit? Sed & id omnium

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CANTICORUM said, unless it were approved? For many seem in the sight of men to be humble; but their humility is not regarded by God. For if they were truly humble, surely they would not wish to be praised by men in this world, but in God their spirit would exult. Thus Augustine. The Lord indeed looked upon the humility of His handmaid: because He accepted it and held it in such favor that, although this most adorned virgin, dedicated to God, shone with all the beauty of virtue and gleamed with the purest brightness of virginity, nevertheless, chiefly on account of her outstanding humility, God chose her as the dwelling of His divine majesty and the tabernacle of His chamber. And from this, he says, because the Lord has regarded the humility of His handmaid, all generations and every nation of believers will call me blessed. This is plainly not to be understood as spoken in vain in a spirit of exulting glory. For how could vanity find a place in a most humble virgin heart? But, < Esa. 66> inspired by the holy Spirit who rests upon the humble, she truly foretells what is to come. And see in what way this most modest virgin does not attribute to herself or to her works the fact that she will be called blessed by all generations, but to the sole divine goodness, announcing from this that future thing, because the Lord has regarded the humility of His handmaid; wherefore by that word she rather extols the kindness and grace of God, by which she will be proclaimed blessed by all peoples. 4 In the fourth verse. Because He who is mighty has done great things for me. As one truly humble: she confesses that she has received excellent gifts from the Lord, and recognizes the giver of the most generous gifts, not looking to herself, attributing nothing to herself. And surely the Lord has done great things for that most sacred virgin: because He prevented her before she was conceived with the blessings of sweetness, and preserved her free from the contagion of original stain in the very conception, as we have more fully discussed in the little work on the purity of her conception. Then throughout the whole course of her life He made her free from every fault, both mortal and venial. Conceived by the Holy Spirit, knowing no man, with the angel announcing it, He made her pregnant while her virgin modesty remained intact. He chose her to be the Mother of God, the parent of the Son of God, the most pure house of eternal wisdom. Was not that also great: that, remaining a virgin, she brought forth the Savior of the world without pain, and nourished Him with virgin breasts? Him whose is the earth and the fullness thereof: she reared as a careful nurse and attentive mother? But also that of all things

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EXPO: 467 niu[m] 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. Nô 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 cu[m]. 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: & eiusde[m] 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 ablicit 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- gg ij

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467 when this mortal life has been brought to an end, she is assumed into the glory of immortality, in both soul and body: and in heaven she sits exalted near her Son, and raised above all the companies of the saints. 5. On the fifth verse. “And his mercy is from generation.” He says, “Not only has the Mighty One done great things for me; 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 to all eternity, from generation to generation: from the offspring of the Jews to the offspring of the Gentiles, or from the offspring of those present to the offspring of those to come, so that it has never been denied or closed off to any age of mankind. And a very similar statement is found altogether in the psalm, where it says: “But the mercy of the Lord is from everlasting and to everlasting upon those who fear him. And his justice is unto children’s children, to those who keep his covenant.” <Ps. 101> Now it must be understood in this verse that the substantive verb “is” is implied, since it has this connection with the singular nominative and plural dative. 6. On the sixth verse. “He has shown might 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 arm of God is said to be his Word, through whom he made the ages, and who is of the same substance as he. And in this way that name is often used in Holy Scripture, as when Isaiah says: <Isa. 52; Ps. 77> “The Lord 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 power in his arm, because through his Son, clothed in human flesh, he overthrew the prince of this world, and by mighty strength cast down the enemy. Moreover, God is said, in human fashion, to scatter in the thoughts of the heart those whom he forgets, and thus to remove them from his memory so 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 any approving judgment. <Matt. 23; Ps. 17> For pride is hateful before God and men. Therefore, in the verse that follows, God is said to bring down the mighty and the arrogant, those who think highly of themselves and trust in their own strength, not in God, and to exalt the humble in heart, because he who humbles himself shall be exalted, and he who exalts himself shall be humbled. And pro- gg ij

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CANTICORVM pheta in psalmo ad deum. Quoniam tu populum humile saluum facies: & oculos superborum humiliabis Deniq; beatus Iacobus in epistola sua. Deus superbis resistit: humilibus autem dat gratiâ. 8 In octauo versu. Esurientes impleuit bonis. Esurientes dicuntur qui esuriunt & sitiunt iustitiam: quibus facta est repromissio quonia[m] ipsi saturabutur. Et eos implet deus bonis spiritualibus: quorum ardenti afficiuntur desiderio. Venite ad me omnes (inquit) qui concupiscitis me, & à generationib[us] meis implemini. Et alio in loco. Si quis sitit: veniat ad me & bibat. Diuites autem hic dicuntur qui terrenis abundant opibus: non sunt tamen in deum diuites, neque bonorum operum fructu locupletes. Et hi dimittuntur inanes animo: quoniam nullum iustitiæ prouentum habent aut gratiarum munera, quibus animus ditetur. Dormierunt enim somnum suum: & nihil inuenerunt omnes viri diuitiarum in manib[us] suis. V[erbi]c[in] (inquit) vobis diuitib[us]: qui habetis hic consolationem vestram. V[erbi]æ vobis qui saturati estis: quia esurieris. 9 In nono versu. Suscepit Israel pueru[m] suu[m] Carnalem quidé Israel suscepit dominus, benigniterque recepit in gratiam & amicitiam: quoniam ex eo & posteritate eius secu[n]dum carnem natus est Christus, eâque sua prædicatione adduxit ad euâgelicrum lucem. Et rectè hûc puerum suum vocat, id est ambulantem in simplicitate & innocentia: quoniam vita ipsius Iacob, recta erat & placita coram domino. Vt de eo dictum sit à deo per prophetam: Iacob dilexi, Esau autem odio habui. Spiritualem etia[m] Israel suscepit dominus: omnem scilicet homine quærentem videre deum per fidem, quoni[m]a vniuersos cuiuscu[m] que fuerint nationis fide ad deum tendentes fecit gratiæ & veritatis (quæ per ipsum in carne apparetem facta est) participes atque consortes. Sæ verò misericordiæ recordatus dicitur deus, in singulari nouæ incarnationis dispensatione: quoni[m]a promissum diutius humano generi id beneficium & diuturna dilatione quasi in obliuionem deductum tam exhibuit, & more recordantis illud in præsentia præstitit. Cæterum verbum suscepit, in hoc versu cum nominatiuo dominus, ordinatur (sicut & cætera verba à sexto versu deinceps posita) & cu[m] accusatiuo Israel, quod nomen: hic declinationem non recipit. In

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CANTICLES …in the psalm to God. For thou shalt save the humble people; and shalt bring down the eyes of the proud. Finally, blessed James in his epistle: God resisteth the proud, but giveth grace to the humble. 8 In the eighth verse. He hath filled the hungry with good things. The hungry are those who hunger and thirst after righteousness: to whom the promise was made, because they shall be filled. And God fills them with spiritual goods, for which they have a burning desire. Come unto me all (saith he) who desire me, and be filled from my generations. And in another place: If any man thirst, let him come unto me and drink. But the rich are here said to be those who abound in earthly possessions: yet they are not rich toward God, nor made wealthy with the fruit of good works. And these are sent away empty in spirit, because they have no increase of righteousness nor gifts of grace, by which the soul may be enriched. For they have slept their sleep, and all the men of riches have found nothing in their hands. Woe unto you rich men, saith he, who have your consolation here. Woe unto you who are full, for ye shall hunger. 9 In the ninth verse. He hath received Israel his servant. The Lord received carnal Israel, and kindly accepted him into grace and friendship: because from him and from his posterity according to the flesh Christ was born, and by his preaching brought him to the light of the Gospel. And rightly does he here call him his servant, that is, one walking in simplicity and innocence: because the life of Jacob itself was upright and pleasing before the Lord. So that it was said of him by God through the prophet: Jacob have I loved, but Esau have I hated. The Lord also received spiritual Israel: namely, every man seeking to see God through faith, since he made all who, of whatever nation they were, tended toward God by faith, partakers and companions of grace and truth (which was made manifest through him in the flesh). But God is said to have remembered mercy, in the singular dispensation of the new Incarnation: because he showed that benefit promised long beforehand to the human race, and, after a long delay as though brought into oblivion, he presented it at last, and in the manner of one remembering, set it forth in the present. Moreover, the word suscepit in this verse is arranged with the nominative dominus, as are the other verbs set down from the sixth verse onward, and with the accusative Israel, a noun which here receives no declension. In

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EXO. 469 In decimo versu. Sicut locutus est ad patres nostros. Siquidem promissio huius singularis gratiæ facta est primum ipsi Abrahæ ad domino his verbis. Statuam pa cummeum inter me & te, & inter semen tuum post te in generationibus suis foedere sempiterno, vt sim deus tuus & seminis tui post te. Semen autem Abrahæ dicit, nô tam carne ab eo progenitos: quàm fidei eius vestigia secutos, quibus aduentus saluatoris, in secula, id est in perpetuum promissus est: quia ipsa promissio æternæ hæreditatis, nullo fine claudetur, & vsque in fine seculi credentes nô decerunt, & beatitudinis gloria erit perennis. Porrò nomen Abraham in hoc versu intelligi potest esse accusatiuii casus, & cum præpositione ad ordinari: sicut & accusatiuius proxime præcedens. Potest item accipi vt datiui sit casus, & nectatur interstite copula cum sequente datiuo semini: ad verbum locutus est, quod & accusatiuu[m] habere potest cum præpositione, & etiam datiuum. Hic autem vtrumq; eorum rectè habet, etiam copulatiua coiunctione coaliitû. CANTICVM SIMEONIS. Vne dimittis seruum tuum domine: secundu[m] uer: bum tuum in pace. Quia uiderunt oculi mei salutare tuum. Quod parasti: ante faciem omnium populorum. Lumem ad reuelationem gentium: et gloriam ple- bistuæ Israel. Hoc iusti & timorati Simeonis est canticu[m], quod sus- cepto in vlnis puero Iesu (cum Inducerent eum in tem- <Luc. 2> plum parentes eius secundum consuetudinem legis) cum suauitate ingenti spiritus deo cecinit: in gratiarum actionem quòd suum desiderium quo Christum domini vide- re in carne petiuerat, esset impletum, vt beatus Lucas secundo cap. refert: vbi hoc canticum integrè continetur. In quo primum petit à deo corporeis absolui claustris, & placida pace obdormire cum patribus suis quoni- am mundi saluatorem (quod summopere efflagitarat) oculis suis conspexerit. Ipsius deinde saluatoris excellen- tiam prædicat: quòd ad totius mundi redemptionem mis- gg iii sus

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EXO. 469 In the tenth verse. “As He spoke to our fathers.” Indeed, the promise of this singular grace was first made to Abraham himself by the Lord in these words: “I will establish my covenant between Me and you, and between your seed after you in their generations, for an everlasting covenant, that I may be your God and the God of your seed after you.” But by the seed of Abraham is meant not those begotten from him by flesh, but those who followed the footsteps of his faith, to whom the coming of the Savior was promised, in the ages, that is, forever: because the promise itself of eternal inheritance shall be enclosed by no end, and believers shall not fail even to the end of the world, and the glory of blessedness shall be perpetual. Moreover, the name Abraham in this verse can be understood as being in the accusative case, and to be arranged with the preposition ad, just as the preceding accusative also is. It may likewise be taken as a dative case, and by an intervening copula joined with the following dative semini: locutus est, “He spoke,” can have both an accusative with the preposition and also a dative. Here, however, it rightly has both, being joined also by the copulative conjunction. CANTICLE OF SIMEON. “Lord, now lettest Thou Thy servant depart in peace, according to Thy word. For mine eyes have seen Thy salvation, Which Thou hast prepared before the face of all peoples. A light to the revelation of the Gentiles, and the glory of Thy people Israel.” This is the canticle of the righteous and God-fearing Simeon, which, when he had taken the child Jesus into his arms (when His parents brought Him into the temple according to the custom of the law), he sang to God with great sweetness of spirit, in thanksgiving because his desire, by which he had asked to see Christ the Lord in the flesh, had been fulfilled, as blessed Luke relates in chapter 2, where this canticle is fully set forth. In it he first asks God to be loosed from the bonds of the body, and to fall asleep in gentle peace with his fathers, since he has beheld with his own eyes the Savior of the world, which he had most earnestly desired. Then he proclaims the excellence of the Savior Himself, because for the redemption of the whole world He was sent...

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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 deo hic venerabilis senex: petit a domino dimitti in pace, & mox de hoc mundo transire secundum diuinum responsum a 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 a 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 il li a patre dictum est per Esaiam. Posui te in lucem gentiu: 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 gétium. 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 likewise, and for the glorification of the Israelite people at last. 1 ANNOTATIONS. On the first verse. Now lettest thou thy servant depart, O Lord. As though this venerable old man, now longing to be released and to be with God, asks the Lord to let him depart in peace, and soon to pass from this world according to the divine answer received from the Holy Spirit, that he would not taste death unless he saw the Christ of the Lord; from which it also followed that after he had seen the Christ of the Lord, he would depart from here. Therefore this word of the Lord he asks here to be fulfilled. And let the word lettest thou be understood as having the sense of entreaty, or as a declaration of a future thing, as if he were saying, now let me go, I beg you, in peace; or thereafter you will let me go and free me from the prison of this world by death. 2 On the second verse. Because mine eyes have seen. Blessed indeed are those eyes which saw Christ in the flesh, and have contemplated him by faith, as Christ said to the apostles. Blessed are the eyes which see the things that you see. Truly Simeon’s bodily eyes saw Christ the man; but the eyes of his heart saw the same God. For Simeon knew and publicly confessed that he himself 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 eagerly desired, sighing and crying out: Show us, O Lord, thy mercy, 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 God is said to have 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 people of the Hebrews out of Egypt, and Joshua brought the same people into the land of promise) 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 indeed prepared this his salvation as a light for the revelation or illumination of the nations; because the nations before Christ’s coming were placed in deep darkness,

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EXPO. 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 vmbræ 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 primum manifestauit. Annunciat (inquit psalmus) verbum <Psal. 147> suum Iacob, iustitias & iudicia sua Israel. Non fecit taliter omni nationi, & iudicia sua nô manifestauit eis. IN ADVENTV DOMINI, AD CANTI- cum beatæ virginis, Antiphonæ. Sapientiæ quæ ex ore altissimi prodisti: attingens à fine vsq; ad fine fortiter, suauiterq; disponés 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 dedisti. veni ad redimendum nos in brachio extento. 3 O radix Iesse qui stas in signum populorum: super quem continebunt reges os suum, quem gentes deprecabutur. veni ad liberandu[m] nos: ia[n] noli tardare 4 O clauis David & sceptrum domo Israel: qui aperis & nemo claudit, claudis & nemo aperit, veni & educ vinetum 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 tægere: 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 angularis qui facis vtraque vnum, veni salua hominem quem de limo formasti. [etc] iiiij O ema-

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EXPO. 471 deprived of the divine institution and of divine knowledge (which alone illuminates minds). But when Christ was announced to them by the apostles, they were illuminated with the marvelous light of grace and faith, as Isaiah had foretold: “The people of the Gentiles that walked in darkness have seen a great light; to those dwelling in the region of the shadow of death, light has arisen.” God also prepared this his saving work for the glory of the Israelite people, since great glory came to the Hebrew people, because Christ, according to the flesh, came forth from it, lived among them, and first made manifest to them by the truth of his divinity through doctrine and miracles. “He declares,” says the psalm, “his word to Jacob, his statutes and judgments to Israel. He has not done so for every nation, nor has he made his judgments known to them.” IN ADVENT OF THE LORD, TO THE CANTICLE of the Blessed Virgin, Antiphons. 1 Wisdom, who hast come forth from the mouth of the Most High, reaching from end to end 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 flame of the burning 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 entreat: 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 shuts, who shuttest and no one opens: come and bring forth the prisoner from the house of confinement, 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, whom through Christ you were worthy to touch: we pray you by the highest prayers, come to our aid, miserable as we are, lest we be condemned with the impious at the coming of the judge. 7 O King of the nations and their desired one, cornerstone who makest both one, come save the man whom thou hast formed from the dust. [etc.] iv 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 sacræ virginis Mariæ canticum in of- ficio vespertino, insinuantque nobis vehemens antiquo- rum patrum desiderium de adventu 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 adventus pertæsi, ardenti- bus expectabant votis accelerari missione Christi in mu- dum, dicentes quod est apud Esaiam. Emitte agnû domi- ne dominatorem terræ: de petra deserti ad montem filiæ Syon. Et illud item. Vtinam dirumperes cælos & descen- deres. Rursum & illud apud eúdem Rorate cæli de super &

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CANTICLES 8 O Emmanuel, king and our lawgiver, the hope of the nations and their savior, come to save us, Lord our God. 9 O virgin of virgins, how shall this be? For neither before you has one like you been seen nor shall there be one after, O daughters of Jerusalem, why do you marvel at me? This is a divine mystery that you behold. An antiphon is called a responsive voice: with two choirs singing alternately, as though voice were set against voice. And it is a concluding phrase or sacred sentence, which is begun before any psalm, and after it is finished is said in full. But this expression should be pronounced in Greek with the penultimate long, contrary to the common and usual custom; because in the third syllable it is writ- ten among the Greeks with , which is always lengthened. Moreover, the practice of singing antiphons in the church among the Latins was first brought from the Greeks by Saint Ambrose, bishop of Milan: among whom this rite had already taken root and was transferred into use, from the institution of the blessed Ignatius, bishop of Antioch and disciple of the apostles, who, being carried up into heaven by a vision, heard angelic spirits, through the reciprocal chanting of antiphons, singing a hymn of praise to the Most Holy Trinity. And in imitation of them he appointed that this manner of singing should also be observed in ecclesiastical service. Now it seemed worth the effort to explain here some antiphons, especially those that are gathered and composed from the sacred writings, and from which their meaning depends, such as these nine, which on the last days of Advent are said to the canticle of the blessed Virgin Mary in the evening office, and which suggest to us the ardent desire of the ancient fathers for the coming of Christ in the flesh. For although in Abraham’s bosom they then rested peacefully, certain that they would at last go into the realm of eternal light, yet weary of the long delays of the Lord’s advent, with burning prayers they awaited the coming of Christ into the world to be hastened, saying what is found in Isaiah: Send forth the Lamb, Lord, ruler of the earth: from the rock of the desert to the mountain of the daughter of Sion. And also this: O that you would rend the heavens and descend. Likewise also this from the same prophet: Drop down, O heavens, from above &

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EX PO. 473 & nubes pluant iustum: aperiatur terra & germinet saluatorem. Demùm & illud in psalmo. Domine deus virtutum conuertenos: & ostende faciem tuam & salui erimus, & similia id genus. Vnde beatus Bernardus horum attentione spiritu deuotionis & compunctionis accensus: sermone se cudo super cātica ait. Ardoré desiderij patru[m] suspirantium Christi in carne præsentiâ frequétissime cogita[n]s: co[n]pugor & confundor in memetipso, & nunc vix contineo lachrymas: ita pudet temporis torporisque miserabilium temporum horum. Cui na[m]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[m] magnifacientiu[m] tantæ gratiæ munus exhibitum: quid igitur nobis agendu[m]? qui omnino gelidi sumus & scythica glacie frigidiores: neq[ue] coe 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. Matt. 24.> Quid item de nostris dicendu[m] temporibus: nisi quoniam abundauit iniquitas, m[anu]l[iter]orum 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 flabellis crebro agitatu commouenda sunt nostra præcordia: vt excussa segnitie concipiant vel exiguum pij affectus incendium. Quin immò non aberraverit meo judicio qui totum gen[us] humanum intellexerit has affectuosas ad dei filiu[m] pre ces effundere, assiduisq[ue]; illum efflagitationibus pulsaro: vt diutissime expectatus post tantâ moram tandem veniat in mundum, & naturam humanam à captiuitate daemonis, 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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EX PO. 473 “and let the skies rain down the righteous one: let the earth be opened and bring forth the savior.” And finally that passage in the psalm: “Lord God of hosts, convert us: and show us your face and we shall be saved,” and similar texts of this kind. Wherefore blessed Bernard, stirred by attention to these things and inflamed with the spirit of devotion and compunction, says in his sermon on the Song of Songs: “As I frequently ponder the longing sighs of the fathers for the presence of Christ in the flesh, I am stricken and confounded within myself, and now I can scarcely hold back my tears: so ashamed am I of the sloth of these miserable times.” For to whom among us, indeed, does the gift of this grace bestowed bring as much joy as its promise had kindled desire in the holy men of old? Thus Bernard. And if he himself, wholly serving and burning with divine love like a torch, groaned over the sluggishness of the souls of his own time, not magnifying the gift of so great a grace bestowed, what then are we to do? We who are utterly cold and colder than Scythian ice, nor perceive in our hearts even a spark of heavenly love. Certainly, since we are lukewarm, we must fear greatly lest we be spewed out of the mouth of the Lord, as he himself threatens in the Apocalypse. What also shall be said of our times, except that iniquity has abounded and the charity of the many has now grown cold? Yet in order that this harmful body may be driven away from us, our hearts must be more eagerly stirred by these exclamatory prayers to God and pious antiphons, which signify the burning desires, fervent vows, and groaning sighs of the holy fathers according to the institution of the Church, as has been said. By such things, like bellows, our innermost hearts must be frequently fanned and moved, so that, with sluggishness shaken off, they may conceive even a small flame of devout affection. Nay rather, in my judgment, he would not be wrong who should understand the whole human race as pouring forth these affectionate prayers to the Son of God, and assailing him with constant supplications: that, after so long a waiting and so great a delay, he may 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 error. Hence too nearly every one of these antiphons contains toward the end a word of supplication, inviting and likewise beseeching that Jesus Christ, their salvation and redeemer, may come and free the human race from the heavy bond of servitude. And certainly the holy fathers themselves, who were awaiting the redemption of Israel, did so not so much for themselves as for the whole human race, for whom with God

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CANTICORVM 474 deum fungebantur legatione) has lachrymosas profundût preces in auribus diuinæ maiestatis. Quomodo enim pro seipsis 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.> eus 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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CANTICLES 474 they exercised the office of ambassadors) poured forth these tearful prayers in the ears of the divine majesty. For how are they said to pray for themselves, asking divine wisdom: that it may come and teach them the way of prudence? since they had already run the course of this present life, and no longer needed God to make known to them the path in which they should walk. Rather, they pour out that prayer for the whole human race, and ask that the way of prudence be shown to it; just as also the salvation of man and of the whole society and multitude of mankind, formed from the dust of the earth, is sought. For they are not speaking there of this man or that particular man, but of the whole human nature, whose liberation they desire. 1 NOTES. In the first antiphon. O wisdom, who didst proceed from the mouth of the Most High. These words are directed to eternal wisdom, which is the Son of God, as the apostle writes to the Corinthians: But we preach Christ, the power of God and the wisdom of God. That it proceeded from the mouth of the Most High, the Ecclesiasticus bears witness, from which this is taken, saying of it: I came forth from the mouth of the Most High, the firstborn before every creature. The same is said of divine wisdom, because it was begotten eternally from the paternal power and substance. And Ecclesiasticus indeed calls God the mouth of the Most High, who is composed of no parts, so that by the guidance and likeness of a sensible word, which is formed and spoken by the human mouth, he may express the ineffable mystery of generation: thus the super-intellectual and spiritual word is brought forth from the mouth of the Father. Attingere vero a fine usque ad finem fortiter, et omnia suaviter disponere: the same wisdom is here proclaimed from the Book of Wisdom, which says of this superdivine wisdom: It reaches from end to end mightily, and disposes all things sweetly. And 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 created things, she extends herself, permeating and penetrating all things. The second, because by the most wise laws of her providence she moderates, governs, and directs 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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EXPO. 475 dei nominibus, in sacris literis & præsertim psalmis frequé tissimum: loco cuius: Latini interpretati 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 flamæ 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: premptam 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 < Esai. 11.> die illa radix Iesse qui fiat in signum populorum: ipsum gentes deprecabuntur. Vbi radix Iesse dicitur Christus dominus < nomen Christus referatur. Stat autem in signum populorum dominus noster, vt pote in signum salutis gentium, quando sua passionis tempore exaltatus fuit in cruce, vt omnia ad se traheget. Hinc Simeon dixit de illo. Ecce positus est hic in ruinam & in resurrectionem multorum, & insignum cui contradicetur. Quod verò subiungitur, ipsum gentes deprecabuntur, impletum est post resurrectionem> 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 dominus noster, vt pote in signum salutis gentium, quando sua passionis tempore exaltatus fuit in cruce, vt omnia ad se traheget. Hinc Simeon dixit de illo. Ecce positus est hic in ruinam & in resurrectionem multorum, & < Lucæ 17.> insignum cui contradicetur. Quod verò subiungitur, ipsum gentes deprecabuntur, impletum est post resurrectionem

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EXPO. 475 of names, in the sacred writings and especially in the Psalms very frequently: in place of which the Latins have translated dominus , and use it everywhere, because it is found to have been said often of the Son of God, as in Psalm 8: “O Lord our Lord, how admirable is thy name in all the earth.” And in another place: “The Lord is strong and mighty; the Lord mighty in battle.” And a little later: “The Lord of hosts, he is the King of glory,” and in many other places. But Christ is called the leader of the house of Israel by the prophet Micah, when he says: “And thou Bethlehem of the land of Judah, 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 indeed he is so called, 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, Exodus chapter 3 shows. And how on Mount Sinai he gave him the law, the same book recounts in chapters 19 and 20. Lastly, this author here calls the stretched-out arm—whoever he may have been, for that matters nothing—great strength and power, ready to bring help; for when we also stretch out the arm, we display our strength and make ourselves ready for a task, whether to give aid to someone or to undertake a difficult work. 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 root of Jesse, who standest as a sign for the peoples.” This saying is taken from Isaiah, who says: “In that day the root of Jesse, who shall stand as a sign for the peoples, him shall the nations beseech.” Where the root of Jesse is called Christ the Lord. Our Lord therefore stands as a sign for the peoples, as a sign of salvation for the nations, when in the time of his passion he was exalted on the cross, that he might draw all things to himself. Hence Simeon said of him: “Behold, this is set for the fall and for the resurrection of many, and for a sign that shall be contradicted.” But what is added, “him shall the nations beseech,” was fulfilled after the resurrection, because he went forth from the root of Jesse, being born according to the flesh from the stock of David, son of Jesse; and to indicate this, a masculine relative is added, which does not refer to the preceding noun expressed, but to the name Christ, signified by the thing itself. Our Lord therefore stands as a sign for the peoples, as a sign of salvation for the nations, when in the time of his passion he was exalted on the cross, that he might draw all things to himself. Hence Simeon said of him: “Behold, this is set for the fall and for the resurrection of many, and for a sign that shall be contradicted” (Luke 17). But what is added, “him shall the nations beseech,” was fulfilled after the resurrection

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426 CANTICORVM nem & ascensionem domini, quando per apostoloru[m] prædicationem gentes Christi fidem promptissime susceporu[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 51. < Esa. 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. < Apo. 3.> cap. Apoca. est depromptu[m], dicente de Christo. Hæc dicit sanctus & veru[m], 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 & veru[m] sanctus in bonitate, verus in promissione: qui eo quòd sanctu[m], 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[m] 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: testatur 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 SONG OF SONGS and the ascension of the Lord, when through the preaching of the apostles the nations most readily received the faith of Christ and worshiped Him as the true God. Finally, that particle inserted among the aforesaid and already explained sayings in this antiphon, “over whom the kings shall keep silence”: is taken from Isa. 51, where the prophet says of Christ. “He shall sprinkle many nations: over him the kings shall keep silence,” so that they may not speak anything irreverent about Him or utter it, but as lesser men are accustomed to do in the presence of greater men: out of reverence for Him they will be 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 after the second part is omitted, is then joined on: it is taken from the 3rd chapter of the Apocalypse, where it says of Christ. “These things says the holy and true one, who has the key of David, who opens and no one closes; closes and no one opens.” Concerning this passage, the distinguished father Richard of Saint Victor, in the explanation of his work on the Apocalypse, says: “This 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 deceives, and because he has the key of David: to whom he wills he opens and grants the mysteries of wisdom. For what, indeed, did the appearance of the Son of Man in the likeness of man more rightly signify to us through the key of David than the grace of spiritual wisdom, which both to David and to the other prophets clearly opened the mystery of human redemption? Which especially and by name is not improperly 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 to the preaching of the word, opens the understanding of the Scriptures, opens the natures of things, opens the sense to knowledge, opens the affection to love, opens the tongue of teachers to teach, opens the hearts of peoples to believe. And because what he opens to the elect he closes to the reprobate, it is rightly said, “and no one opens.” Acts 4. But that when he himself opens no one can close is testified by the apostles in their Acts, saying: “We cannot but speak the things which we have seen and heard.” And shortly afterward about the Jews: Acts 6. “They were not able to resist the wisdom and the spirit that spoke.” But when he himself closes to the reprobate, because of the sins they deserve, those things that are right no one can open, because no one can correct

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EXO. 477 rigere quem ille despexerit. Hæc ille. At verò, clausula secundo loco hic posita & iam explicatis sententiis interiecta, scilicet sceptrum domus Israel: ex Hieremia propheta < Hier. 23> est desumpta, cum ait. Ecce dies veniunt dicit dominus, & suscitabo David germen iustum: & regnabit rex, & sapiens erit, & faciet iudicium & iustitiam. Et Zacharias de Christo. < Zach. 9.> Dicite filiæ Sion: ecce rex tuus venit tibi mansuet, iustus & saluator. Est enim sceptru[m]: regiæ potestatis insigne. 5 In quinta antiphona. < Zach. 6.> O oriens splendor lucis æternæ. Hic Christus, oriens dicitur: quoniam in scripturis illo nomine celebratur, vt apud Zachariam. Ecce vir oriens nomen eius. Et in cantico Zachaaiæ. Per viscera misericordiæ dei nostri: In quibus visitauit nos, oriens ex alto. < Zach. 1.> Lucis verò æternæ, Christus splendor est: quia dei patris (qui lux est æterna) splendor est coæternus, & ab apostolo splendor gloriæ patris appellatur. Denique sol iustitiæ dicitur etia[m] Christus apud propheta[m], cu[m] ait. Vobis timentibus nomen meu[m] orietur sol iustitiæ. Et in psal. 111. Exortu[m] est tenebris lumé rectis corde: misericors & miserator & iust[us] domin[us]. 6 In sexta antiphona. < Mal. 4.> O Thoma Didyme. Hæc antiphona (quamuis vt præcedentes) ad Christum non dirigatur, cæteris tame[n] ex ritu & more ecclesiastico hic interseritur: quoniam beati Thomæ apostoli dies festus quotannis celebratur inter eos dies adventus, quibus istæ antiphonæ solent cantari. Idcirco & ipsius festo accomodata est etiam vna antiphona: eiusde cum præcedentibus schematis atq; formæ. In qua Didym[us] dicitur Thomas: quoniâ eo cognomine in euangelio exprimitur apud Ioannem, cu[m] ait. Dixit < Ioan. 11.> ergo Thomas qui dicitur Didymus: ad condiscipulos. Didymus autem, Latinè geminus dicitur: eo quòd Didymon Græci geminum dicunt, eum scilicet qui vns est ex gemello foetu & gemellorum alter, vt Iacob, Didymus fuit: similiter & Esau. Vnde gentiles signum geminorum, Didymos Græcè appellant, quòd Castor & Pollux quibus id signum eorum sententia ascribitur, gemelli fuerint. Itaque & sanctus Thomas Didymus cognominatus est: quòd gemellæ proliis fuerit alter. Cæterum quomodo idem Christum tangere meruerit post eius resurrectionem, in testimoniu[m] veritatis & corroborandam fide[m] nostrâ de facta Christi resurrectione: beat[us] Ioan[nis] cap. 20. sui euangelij dilucidè narrat. < In>

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EXO. 477 to rule whom he had despised. This he said. But indeed, the clause placed here in the second place, and inserted among matters already explained, namely, “the scepter of the house of Israel,” is taken from the prophet Jeremiah , where he says: Behold, the days come, saith the Lord, and I will raise up for David a righteous branch: and a king shall reign, and shall be wise, and shall execute judgment and justice. And Zacharias concerning Christ. Say ye to the daughter of Zion: behold, thy king cometh to thee, meek, just, and a savior. For a scepter is the emblem of royal power. 5 In the fifth antiphon. O Oriens, splendor of eternal light. Here Christ is called Oriens, because in the Scriptures he is celebrated by that name, as in Zacharias: Behold the man, Oriens is his name. And in the canticle of Zacharias: Through the tender mercy of our God; whereby he hath visited us, Oriens from on high. But Christ is the splendor of eternal light, because he is the coeternal splendor of God the Father, who is eternal light, and is called by the apostle the splendor of the Father’s glory. Finally, Christ is also called the sun of righteousness by the prophet, when he says: For you that fear my name the sun of righteousness shall arise. And in Psalm 111: Light is risen in darkness to the upright in heart: the Lord is merciful and compassionate and just. 6 In the sixth antiphon. O Thomas Didymus. This antiphon, although not directed to Christ like the preceding ones, is nevertheless inserted here according to ecclesiastical rite and custom; because the feast day of the blessed apostle Thomas is celebrated each year among those days of Advent on which these antiphons are usually sung. Therefore one antiphon is also adapted to his feast, of the same pattern and form as the preceding ones. In it Thomas is called Didymus, because he is so named in the Gospel according to John, where he says: Thomas, who is called Didymus, said to his fellow disciples. But Didymus in Latin means “twin,” because the Greeks call a twin Didymon, that is, one who is one of a pair born of a twin birth and one of twins, as Jacob was a Didymus; likewise also Esau. Hence the pagans call the sign of twins Didymos in Greek, because Castor and Pollux, to whom that sign is attributed in their view, were twins. And so Saint Thomas was surnamed Didymus, because he was the other of twin offspring. However, in what manner the same Thomas merited to touch Christ after his resurrection, as a testimony of truth and to strengthen our faith concerning the resurrection of Christ, blessed John narrates clearly in chapter 20 of his Gospel.

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478 CANTICORVM 7 In septima antiphona. O rex gentium & desideratus < Hiere. 10. Aggei. 2. > earum. Rex gentium appellatur dominus noster Iesus Christus apud Hieremiam, cum ait. Quis non timebit te. O rex gentium! Desideratus autem gentium nuncupatur apud Aggeum, dicentem. Adhuc vnum modicum, & ecce ego mouebo cælum & terram, mare & aridam, & veniet desideratus cunctis gentibus. Insuper lapis angularis vocatur < Esa. 28. > apud Esaiam, cum inquit. Ecce ego mittam in fundamentis Sion lapidem, lapidem probatum, angularem, preciosum, in fundamento fundatum. Demùm vtraque facit vnum Christus, quia populum gentilem & Iudæum prius diuerso separatum ritu in vnam sanctam coadunauit ecclesiam, aut humanam naturam & angelicam prius diuisas ab inuicem, per gratiam reconciliationis placida pace deuinxit & in vnum glutino amoris astrinxit. Vnde apostolus ad < Ephes. 2. > Ephesios de Christo scribens, ait. Ipse est, pax nostra, qui fecit vtraque vnum. 8 In octaua antiphona. O Emanuel, rex & legifer noster. < Esa. 7. > Christus. Emanuel dicitur apud Esaiam. Ecce (inquit) virgo concipiet & pariet filium, & vocabitur nomen eius < Mat. 1. > Emanuel. Quod quidem nomen Matthæus interpretatur in euangelij sui principio, nobiscum deus, quoniam per su sceptam carnem nobiscum est Christus communione naturæ, & deus diuinæ substantiæ maiestate. Quare in hoc sacratissimo nomine Emanuel, vtriusque naturæ, diuinæ inquam & humanæ veritas in Christo insinuatur ac clauditur. < Esaia 33. > Rex autem & legifer noster dicitur Christus apud Esaiam, cum ait. Dominus enim iudex noster, dominus legifer noster, dominus rex noster, ipse saluabit nos. Legifer quidem vocatur, quoniam triplicis legis, naturalis, Mosaicæ & euangelicæ institutor est ac lator, sed potissimu[m] euangelicæ, quam sacro ore depromptit. Expectatio verò gentium appellatur Christus in prophetia ipsius Iacob patriarchæ, quæ est. Non auferetur sceptrum de Iuda nec dux de femore eius, donec veniat qui mittendus est, & ipse erit expectatio gentium. Denique quòd earum sit salvator, ex < 1. Ti. 4. > scripturis itidem liquet vt ex Paulo scribente ad Timothæum. < Esa. 43. > Speramus in deum viuum, qui est salvator omnium hominum, quare & gentium. Et ex Esaiæ dicente. Non est absque me salvator. < >

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478 OF THE CANTICLES 7 In the seventh antiphon. O king of the nations, and desired < Jer. 10. Agg. 2. > of them. Our Lord Jesus Christ is called King of the nations by Jeremiah, when he says, Who will not fear thee? O king of the nations! But he is called the Desired of the nations by Haggai, saying, Yet a little while, and behold I will move heaven and earth, the sea and the dry land, and the Desired of all nations shall come. Moreover the corner stone is called < Isa. 28. > by Isaiah, when he says, Behold I will lay in the foundations of Zion a stone, a tried stone, a corner stone, precious, founded in the foundation. Finally Christ makes both one, because he joined the Gentile people and the Jewish people, formerly separated by different rites, into one holy church; or the human nature and the angelic, formerly divided from one another, he united by the grace of reconciliation in peaceful peace and bound together into one with the glue of love. Whence the apostle, writing to the < Eph. 2. > Ephesians about Christ, says, He is our peace, who made both one. 8 In the eighth antiphon. O Emmanuel, our king and lawgiver. < Isa. 7. > Christ. He is called Emmanuel by Isaiah. Behold (he says) a virgin shall conceive and bear a son, and his name shall be called < Matt. 1. > Emmanuel. This name Matthew interprets in the beginning of his gospel as God with us, because through the flesh assumed by him Christ is with us by communion of nature, and God by the majesty of his divine substance. Therefore in this most sacred name Emmanuel, the truth of both natures, namely the divine and the human, is signified and enclosed in Christ. < Isa. 33. > But Christ is called our king and lawgiver by Isaiah, when he says, For the Lord is our judge, the Lord our lawgiver, the Lord our king; he himself will save us. He is indeed called lawgiver, because he is the founder and giver of the threefold law, natural, Mosaic and evangelical, but chiefly of the evangelical, which he propounds with holy mouth. He is called the expectation of the nations, however, in the prophecy of the patriarch Jacob, which is: The scepter shall not be taken 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. Finally, that he is their savior is likewise clear from the < 1 Tim. 4. > Scriptures, as from Paul writing to Timothy: < Isa. 43. > We hope in the living God, who is the savior of all men, therefore also of the nations. And from Isaiah saying, There is no savior apart from me. < >

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EXPO. 479 In nona antiphona. O virgo virginum, quomodo fiet istud. Hæc antiphona non est more præcedentium de- precatio sanctorum patrum ad dei sillum, sed commenda- toria sacrosanctæ virginis Mariæ, in qua completum est hoc admirandum dominicæ incarnationis mysterium. Et complectitur ipsa diuinum quædam dialogum: in quo pri- mum animæ fideles & miro deuotionis affectu in deum in- tente, interrogant ipsam sacrosanctam virginem cum ad- miratione, quomodo in ea supra naturæ legé ac iura, per- fectum est ineffabile illud sacramentum, quo verbum ca- ro factu est & habitauit in nobis. O virgo (inquiunt) virgi nû, virgo candidissima, nulla labefacta sorde, virgo sancta corpore & spiritu, virgo virginiu[m], omniu[m] gloria, dec[us] & splé dor, virgo ita cæteras antecellens virgines, vt sol minora sydera, vt lilium cæteros flores, vt aurum metalla reliqua, quomodo fiet istud, quòd virgo sis & mater quòd virgo & puerpera? Stupet hoc natura, non capit hoc ratio, ignorat illud humana intelligentia. Quomodo etia[m] fiet istud, quòd creatura, deum paries creatorem, quòd factura tuum fa- ctorem, quòd plasma tuum conditorem? Denique quomo- do fiet istud, quòd sacratissimi vteri tui angustiis cõtineas eum, quem cæli & terra capere non possunt? quòd compre hendas in comprehensibilem, quòd capias immensum & nullis coercitum metis? quoniam nec primam similem vi- sa es, nec habere sequentem. Nulla vnqua[m] inuenta est mu lier, nec futuris seculis inuenietur vlla præter te, quæ vi- ri nescia filium concipiat, quæ virgo permanens cedat pro- lem, quæ sine dolore enixa sit infantem deum & homine[m]. Cæteru[m] hic versus, nec primâ simile visa es nec habere se- quenté huic loco insertus, ex Sedulio authore grauissimo & (quod pluris faciendum est) viro Christiano, sumptus est, qui in primo libro diuinorum mirabilium virgineum describens partum quo mundi ædidit saluatorem, hoc pa- negyrico laudatorioque carmine eam pientissime salutat. Salue sancta parens, enixa puerpera regem, Qui cælum terramq[ue]; regit per secula, cuius Numen, & æterno complectens omnia gyro Imperium, sine sine manet quæ ventre beato Gaudia matris habens cum virginitatis honore, Neo

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EXPO. 479 In the ninth antiphon. O virgin of virgins, how shall this be? This antiphon is not, as the preceding ones, a sup- plication of the holy fathers to the throne of God, but a praise- giving of the most holy Virgin Mary, in whom was fulfilled this admirable mystery of the Lord’s incarnation. And it contains a certain divine dialogue: in which, first, faithful souls, with a wondrous affection of devotion fixed upon God, ask the most holy Virgin herself with admiration how, in her, above the law and rights of nature, there was accomplished that ineffable sacrament by which the Word was made flesh and dwelt among us. O virgin (they say), vir- gin of virgins, most spotless virgin, stained by no blemish, holy virgin in body and spirit, virgin of virgins, glory of all, ornament and splendor, virgin so surpassing the other virgins as the sun does the lesser stars, as the lily the other flowers, as gold the remaining metals, how shall this be, that you are a virgin and a mother, that a virgin and yet a mother? Nature is astonished at this, reason cannot grasp it, human understanding is ignorant of it. How also shall this be, that you, a creature, bear God the Creator, that your handiwork bear your Maker, that your creation bear your Fashioner? Finally, how shall this be, that within the narrow limits of your most sacred womb you contain him whom heaven and earth cannot hold? that you com- prehend the incomprehensible, that you hold the immense and the one restrained by no bounds? since you have been seen neither as the first like you nor will there be a second. No woman was ever found, nor will any be found in future ages besides you, who, though knowing not a man, shall conceive a son, who, remaining a virgin, shall bring forth offspring, who without pain has borne the infant God and man. Moreover, this verse, “you have been seen neither as the first like you nor will there be a second,” inserted in this place, is taken from Sedulius, a very serious author and (which must be valued even more) a Christian man, who in the first book of the Divine Miracles, describing the virgin birth by which he brought forth the Savior of the world, greets her most piously with this panegyrical and laudatory poem: Hail, holy parent, who didst bring forth the King as a mother, who rules heaven and earth through the ages, whose divinity, and its empire embracing all things in an eternal circle, abides without end; who, with the joy of motherhood, has in blessed womb the honor of virginity, Neo

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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 plerunque cæteris solet annecti. Porrò in reliqua hui nonæ antiphonæ particula: beata virgo Maria respondere Inducitur interrogationi fidelium animarum iam propositæ, & in sua responso ne 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 magna solus) 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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SONGS Neither was you seen like the first, nor will you have a second. Alone, without example, you pleased Christ, O woman. From these songs indeed: the first two, because of their dignity and gravity, have been adapted according to ecclesiastical custom to the beginning of the Mass, which is usually celebrated in commemoration of the most holy Virgin. Likewise the fifth song: as the verse of that beginning of Mass it is usually joined to the others. Moreover, in the remaining part of this ninth antiphon, the Blessed Virgin Mary is made to answer the question of the faithful souls already set forth, and in her response she ascribes nothing to herself, as is the custom of humble spirit, but attributes everything to God, and refers all things to Him alone. Daughters of Jerusalem, she says, and faithful souls, lovers of the vision of peace, given to contemplation, and sighing in heart toward God, who is true peace: why do you marvel at me, as though this work were done by my own power? Why do you stand in astonishment at me, as though I were the author and accomplisher of so great a miracle? Why do you gaze at me in wonder, as though I had contributed anything to this unheard-of by all ages and new mystery? Cease, I beg, to marvel at myself, and rather magnify the divine power, which has brought about so great a work. Do not be led by admiration of me, but proclaim the supernal power, which has fulfilled in me this ineffable sacrament. Let only the marvels of these things move you: that they have been accomplished and brought to completion by God, who alone does great wonders. For this is a divine mystery that you behold, not a human one. It was plainly begun by the announcement of an angel, effected by the coming of the Holy Spirit upon me, and completed by the power of the Most High overshadowing me. Therefore to Him alone, who by His favor has wrought in me so great and supernal a mystery, who by His kindness has accomplished in me this miracle that you behold, who finally by His grace alone has brought to completion in me this sacrament worthy of admiration: to Him be all praise, blessing, and thanksgiving for ever and ever. Amen. AFTER THE NATIVITY OF THE LORD, antiphons on the Blessed Virgin. Wondrous exchange, creator of the human race, taking a body endowed with soul from the Virgin: he deigned to be born, proceeding 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. II H[oc] e[st] 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 explicât 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] accom[m]odatis 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- thor

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EXPO. 481 without seed: he bestowed on us his divinity. 2 When you were born ineffably of a virgin: then the scriptures were fulfilled; like rain on a fleece you descended, so that you might save the human race; we praise you, our God. 3 The bush which Moses had seen unburned: we have recognized your praiseworthy virginity preserved, O Mother of God; intercede for us. 4 The root of Jesse has sprouted: the star has risen from Jacob, a virgin has borne the Savior; we praise you, our God. 5 Behold, Mary has borne for us the Savior, whom John, seeing, cried out, saying: behold the Lamb of God, behold him who takes away the sins of the world. 6 A wondrous mystery is declared today, natures are 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 that knew no man has become the temple of God; in taking flesh from her he was not defiled; all nations will come saying, glory to you, O Lord. II [This] is [the] seven antiphons, which by ecclesiastical ordinance are customarily sung in honor of the most sacred Virgin Mary between the feast of the Nativity of the Lord and the Purification of the same Virgin, because it fittingly, most clearly, and lucidly explains the mystery of the Lord’s Incarnation, prefigured by the figures of the Old Testament; but now, those completed, it has been brought to fulfillment and shown to the world, as the annotations, to be applied to each in the customary way, will hereafter more fully explain. Nor should anyone be overly concerned about these antiphons preceding and likewise the following ones, or about the other responsories or sacred sayings adapted for ecclesiastical use: who composed them, or at what time they were instituted. For to determine that same thing would be quite difficult, since concerning their certain author

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thore nequaquam constet, aut tempore institutionis ipso- rum. Neque id etiam noscere multum conducit aut co[n]fert ad rem, quoniam ignorato authore non minus eorum sen tentia dinoscitur esse præclara, digna & cum magna reli- gione amplectêda: 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 admi- rabile commercium. Duorum inter se diuersorum in vnú coniunctio: commercium dici solet. Natura autem divina & humana, longo abinuicem & improportionali distât in- teruallo: attamen vnitæ sunt in vna Christi persona. Est igitur consortium illud verè admirabile: quo summum con- iungitur imo, diuinum humano: æternum temporali, im- mensum finito, incomprehensibile circunscripto, impassi- bile passibili, immortale mortali. Cæterùm rectè subiugi- tur humani generis creator animatum corpus sumpsisse de virgine: animatum inquam anima rationali, ne quis cu[m] 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 proces- sit homo: ex anima rationali & humana carne erat verè subsistens. Processit autem sine semine: quia sine viri con- sortio & operatoria spiritus sancti virtute homo facto est. Demùm suam nobis largitus est deitatem: vt qui de nostro genere sumpsit humanitatem, de suo nobis impartiret dei- tarem suæque divinitatis participationem. 2 In secunda antiphona. Quando natus es ineffabili- ter. In principio huius antiphonæ, verbum substantiuu[m] se- cundæ 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 sacrosan- cta virgine, & ergo per secundæ personæ verba aut prono mina: sermonis contextus formari debet. Neq[ue] ociose aut superuacuè hic dictum quis putet Christu[m] ineffabiliter na- tum esse de virgine. Siquidem ineloquibile & humanis ver- bis inexplicabile est mysterium dominicæ natuitatis secum dum carne: quo virgo facta est mater: & deus homo, vt no[n] tantum de æterna filij dei natuitate à patre secudu[m] deita-

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though it is by no means clear, either at the time of their institution. Nor is it of much use to know this, or does it contribute much to the matter, since, even when the author is unknown, their opinion 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 things I think we must hold to that word of Seneca: “Do not attend to who says it, but to what is said.” 1 NOTES. On the first antiphon. “O admirable exchange.” The union of two things differing from one another into one is usually called an exchange. But divine and human nature differ from one another by a long and disproportionate interval; yet they are united in the one person of Christ. Therefore that fellowship is truly admirable: by it 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, by a rational soul, lest anyone, mad and delirious with the heretics, should think that he took either an appearance of a body, or a body 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 since he came forth as a perfect man, he truly subsisted from a rational soul and human flesh. But he came forth without seed, because he was made man without the association of a man and by the operative power of the Holy Spirit. Finally, he bestowed his divinity upon us, so that he who took humanity from our race might impart to us divinity from his own, and participation in his divinity. 2 On the second antiphon. “When you were born ineffably.” At the beginning of this antiphon, the substantive verb of the second person, “you are,” must be read, and not in the third person, “is,” 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, and therefore through verbs or pronouns of the second person the context of the discourse must be formed. Nor should anyone think that it is said here without purpose or in vain that Christ was born ineffably of the Virgin. For the mystery of the Lord’s nativity according to the flesh is inexpressible and inexplicable by human words: by which the Virgin became a mother, and God a man, so that not only of the eternal nativity of the Son of God from the Father according to divinity

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EXPO: 483 tem, sed & temporali eius ortu à matre secundum huma- nitatem: verum sit illud prophetæ verbum: generationem < Esa. 55> elus quis enarrabit? Quando autem exhibita est mundo hu iusmodi admirabilis nativitas: tunc impletæ sunt scripturę prophetarum quæ multo antè tempore prænunciauerant aduentum Christi in carne, & nativitatis istius nouitatem, vt Esaiæ, Hieremiæ, Ezechielis, Danielis, Micheæ, Aggei & cæterorum. At verò sicut pluua in vellus descédit Christus: cum subit vterum virginis matris, quonia placido il- lapsu vt cælestis imber in illius gremium intemeratum si- ne corruptione venit, quemadmodum in illius typo & si- gura, vellus Gedeonis explicatum in area (ipso potéte hoc signum à domino) irrigatum est largo rore: tota reliqua terra manente arida. Proinde in nouo illo virginali con- < Iudicium 6.> ceptu impletum est: quod prædixerat propheta de Christo. < Psal. 71.> Descendet sicut pluua in vellus: & sicut stillicidia stil- < I. Tim. 1.> lantia super terram. Ex quo quidem loco psalmi: hæc clau- < Matt. 1.> sula præsentis antiphonæ sumpta est. Demùm descendit de cælo dei filius in mundum, vt saluum faceret genus huma- num: quoniam vt scribit apostolus ad Timothæum, Christus Iesus venit in hunc nudum, peccatores saluos facere. Et vocatum est nomen eius Iesus, vt inquit angelus ad Io- < 3> seph: quia saluum facturus erat populum à peccatis eoru[m]. 3 In tertia antiphona. Rubum quem viderat Moyses incombustum. Ricardus de sancto Victore in principio < Exod. 3.> expositionis suæ super Apocalypsim: hâc visionem Moysi ostésam de rubo incóbusto, mysticè ad sacrosancta virgine[m] Mariam applicat, his verbis. Visio (inquit) quæ Moysi in rubo extrinsecus visibiliter apparuit: typica significatione < Exod. 3.> plena fuit. Quid nanque accipimus per flammam: nisi spi- ritus sancti gratiam? Quid per rubum: arborem paruul- lam, asperam, viridem & floridam: nisi beatam virginem Mariam? per sui contemptum humilem, per virtutum ex- ercitium asperam contra mollitiem, viridem per fidem, < Exod. 3.> floridam per castitatem. Domino itaque apparente in ru- bo, flamma rubum non læsit, & filio dei carnem in < Exod. 3.> virgine sumente, obumbrante spiritus sancti gratia: pudor virginalis illæsus permansit. Hæc igitur visio: < Exod. 3.> cælestis sacramenti virtute redundat. Vnde & Moyses de hac eademvi i one dixit. Vadam & videbo visionem < h. ij> hanc

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EXPO: 483 however, and by his temporal birth from the mother according to humanity: but let that word of the prophet be true, "His generation who shall declare?" < Isa. 55> But when such a marvelous nativity was displayed to the world, then were fulfilled the writings of the prophets, who long before had foretold the coming of Christ in the flesh and the novelty of this birth, as those of Isaiah, Jeremiah, Ezekiel, Daniel, Micah, Haggai, and the rest. But just as the rain came down on the fleece, so Christ, when he entered the womb of the virgin mother, gently descending like a heavenly shower into her undefiled bosom, came without corruption; as in its type and figure, Gideon's fleece spread out on the threshing floor (God himself granting this sign) was drenched with abundant dew while the whole rest of the earth remained dry. Therefore in that new virginal conception was fulfilled what the prophet had foretold concerning Christ. < Judicium 6.> He shall descend like rain upon the fleece, and like drops falling upon the earth. From this passage of the psalm this clause of the present antiphon is taken. Finally, the Son of God descended from heaven into the world to save the human race; for, as the apostle writes to Timothy, Christ Jesus came into this world to save sinners. And his name was called Jesus, as the angel said to Joseph: because he was to save his people from their sins. < Matt. 1.> 3 In the third antiphon. The bush which Moses had seen unconsumed. Richard of Saint Victor, at the beginning of his exposition on the Apocalypse, mystically applies this vision of Moses shown from the unconsumed bush to the most sacred virgin Mary, in these words: The vision, he says, which appeared visibly to Moses from outside in the bush was full of figurative meaning. For what do we understand by the flame, if not the grace of the Holy Spirit? What by the bush, a small tree, rough, green, and flowering, if not the blessed virgin Mary? humble through contempt of herself, rough by the exercise of virtues against softness, green through faith, flowering through chastity. Therefore, the Lord appearing in the bush, the flame did not harm the bush, and when the Son of God took flesh in the virgin, the grace of the Holy Spirit overshadowing her, virginal modesty remained unharmed. This vision, then, overflows with the power of a heavenly sacrament. Whence Moses also said of this same vision: I will go and see this vision < Exod. 3.> this

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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 perfecte[m] capienda, subaudiendu[m] est verbu[m] substantiu[m] esse: quod illos duos accusatiuos vnu[m] explicant[ur] figurâ & alteru[m] re[m] figu- ratam, connectat adinuicé, vt hic habeatur sensus. O dei ge nitrix, agnouimus rubum quem viderat Moyses incobustu[m] esse tuam laudabilem virginitatem conseruatâ. Esse inquâ, non secundum rem & substantiam: sed secundum significa- tionem & 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 Germinauit radix Iesse. Prædi- xerat quidem Esaias. Egredietur virga de radice Iesse, & flos de radice eius ascèdet: & requiescet super eum spiritu[m] do mini. Quib[us] verbis designauit sacra[m] virgine Mariam nomine virgæ ibi expressam: de stirpe Iesse orituram: & dominu[m] no- stru[m] Iesum Christu[m] per floræ ibi signatu[m], de sacrosancta vir ginæ 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 David germinauit, suu[m]q[ue]; germé protulit scili- cet Christu[m] floræ toti mudo salutaré: cuius suauissimo odo- re ad vitâ renocati sunt omnes. Insuper Balaam 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 stellam intelligitur Christus: qui de seipso dicit in Apoca. Ego sum genus & radix David: stel- la splendida & matutina: Stella autem illa: ex Iacob oritu- ra nunciabatur: quoniâ Christus secundu[m] carne[m] ex Iacob erat descensurus. Quod ergo tanto ante tepore fuerat præ nunciatu[m]: in nativitate domini co[m]pletum est, na[m] tunc Stella <Num. 24> illa totum suo splendore mundu[m] illuminans: ex Iacob se- cundu[m] carne[m] originem prodiit: & virgo mundi saluatorem ædidit. 5 In quinta antiphona. Quem Ioannes videns: exclamauit dicens. Ecce agnus dei. Id ex primo cap. euan- gelij Ioannis sumptum est vbi ait euangelista, Vidit Ioan- nes 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 OF THE CANTICLES this great one. For indeed the vision was great: and it then presented a present miracle, and prefigured the incarnation of the Word and the perpetual integrity of the virgin mother; this is what is meant. Moreover, for the perfect understanding of the sense of the present antiphon, it must be understood that the substantive verb is to be supplied: which connects those two accusatives, one of which explains the figure and the other the thing figured, so that this may be the meaning. O Mother of God, we have recognized that the bush which Moses saw unconsumed is your praiseworthy virginity preserved. To be, I say, not according to thing and substance, but according to signification and representation, because of the relation and affinity of the figure to what is figured; just as Paul also says of the rock that brought forth water for 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 from his root; and the Spirit of the Lord shall rest upon him. By these words he designated the holy Virgin Mary, expressed there by the name of the rod: to arise from the stock of Jesse; and our Lord Jesus Christ, marked there by the flower, to be born from the most holy Virgin. That prophecy, then, was fulfilled at the Lord’s nativity, for then the root of Jesse, that is, the glorious virgin descended from Jesse through David, sprouted and brought forth its flower, namely Christ, the flower salutary to the whole world; by whose most sweet fragrance all are renewed to life. Moreover, Balaam, inspired by the divine Spirit, had prophesied, as the Book of Numbers has it: A star shall rise out of Jacob, and a rod shall spring up from Israel, and shall strike the princes of Moab. By the star is understood Christ, who says of himself in the Apocalypse: I am the race and the root of David, the bright and morning star. But that star was announced as arising from Jacob, because Christ according to the flesh was to descend from Jacob. What had therefore been foretold so long before was fulfilled at the Lord’s nativity, for then that star, illuminating the whole world with its brightness, came forth from Jacob according to the flesh, and the Virgin brought forth the Savior of the world. 5 In the fifth antiphon, When John saw him, he 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 is named...

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EXPO. 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 immolari iussus est. Hic auté verus agnus peccata mundi tollit: quonia[m] do <Exod. 12> minus posuit in eo iniquitates omnium nostrum, ac peccata <Esa. 53.> nostra in corpore suo pertulit super lignum: & liuore eius <1. Petri. 3.> sanati sumus, Non enim corruptibilibus auro vel argento redempti sumus de vana nostra conuersatione: sed precioso sanguine quasi agni immaculati Christi & incontaminati, <6> vt ait beatus Petrus. 6 <In sexta antiphona.> Innouantur naturæ. Non quidem per vnius in alteram, mutationem transitum & traductione. Neque enim in mirabili <In qua> mysterio incarnationis domini: aut deitas in carne mutata <In qua> est, aut caro in deitatem, sed per nouam vnionem vtriusque <In qua> naturarum in vnam personam. Nunqua[m] enim prius, <In qua> naturæ illæ omnino inter se diuersæ: fuerant inter se vnitæ, <In qua> & nunc primum in suscepta dispensatione carnis: mirabiliter <In qua> ad inuicem vniuntur. Idcirco innouari dicuntur: quia <In qua> nouo se habent modo, & noua ratione subsistunt. Præterea <In qua> id quod fuit, permansit Christus, nam ante incarnationem: <In qua> deus fuit & dei filius, & per susceptam humanitatem: idipsum <In qua> non deperdidit. Et quod non erat: assumpsit. Nempe <In qua> ante incarnationem: non erat homo, per aduentum autem <In qua> eius in mundum: assumpsit humanitatem, perinde atque <In qua> aliquis induens primum purpuram: id quod fuit permansit, <In qua> vt homo, & qui non fuerat ante purpuratus: assumpsit <In qua> nouam purpuram. Demum Christus in hac assumptione <In qua> humanitatis: non est passus commixtionem naturarum. <In qua> Nam ambæ post vnionem manserunt in eo discretæ atque <In qua> inconfusæ. Neque diuisionem etiam passus est personæ, na[m] <In qua> deus & homo vnus est Christus: non alius deus & alius homo, <In qua> sed omnino idem: deus & dei filius: ac homo & filius <In qua> hominis. 7 <In qua> In septima antiphona. Magnum hæreditatis <In qua> mysterium. Id singulare sacramentum incarnationis domini <In qua> :dicitur mysterium hæreditatis, tum quòd per ipsum: <In qua> Christus vt homo consecutus est hæreditatem gentium <In qua> totius humani generis, quemadmodum in psalmo dicit ad <Psal. 3.> hh ij <cum>

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EXPO. 485 is called the precursor of the Lord, because of his singular innocence and purity: for he committed no sin, neither was deceit found in his mouth. Moreover, also because of his sacrifice on the cross, in which he gave himself as an offering and victim to God in a sweet-smelling savor. For in the old law, the lamb without blemish was commanded to be sacrificed as a type and figure of this true Lamb This true Lamb takes away the sins of the world: for the Lord laid on him the iniquities of us all, and he bore our sins in his body upon the tree: and by his stripes we are healed. For we are not redeemed from our vain conversation with corruptible things, silver or gold, but with the precious blood, as of an immaculate and undefiled Lamb, Christ, as blessed Peter says. 6 <In sexta antiphona.> Natures are renewed. Not indeed by a transition and transfer of one into the other, by change. For neither in the marvelous mystery of the Lord's Incarnation is the Godhead changed into flesh, nor flesh into Godhead, but through the new union of both natures in one person. For never before had those natures, altogether different from one another, been united with each other; and now for the first time, in the assumed dispensation of the flesh, they are marvelously united to one another. Therefore they are said to be renewed, because they exist in a new way and subsist by a new manner. Moreover, what Christ was, he remained: for before the Incarnation he was God and the Son of God, and through the assumed humanity he did not lose the same. And what he was not, he assumed. Indeed, before the Incarnation he was not man; but by his coming into the world he assumed humanity, just as if someone first putting on purple remained what he was as a man, and what he had not been before as one clad in purple, he assumes the new purple. Finally, Christ in this assumption of humanity did not suffer a mixing of natures. For both, after the union, remained in him distinct and unconfused. Nor did he suffer a division of the person; for God and man are one Christ: not one God and another man, but absolutely the same: God and Son of God, and man and Son of man. 7 <In qua> In the seventh antiphon. The great mystery of inheritance. That singular sacrament of the Lord's Incarnation is called the mystery of inheritance, because through it Christ, as man, obtained the inheritance of the nations, that is, of the whole human race, just as he says in the psalm to ... hh ij <cum>

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CANTICORVM cum pater. Postula à me & dabo tibi gentes hæreditatem < Psal. 17.> tuam: & possessionem tuam terminos terræ. De qua etiam hæreditate: orat propheta in psalmo. Saluum fac populum < Rom. 8.> ruum domine: & benedic hæreditati tuæ. Tum etiam quòd per ipsum dei & hominis commercium, nos assecuti sumus hæreditatem regni cælestis: factique sumus (vt ait Paulus) hæredes quidem dei, cohæredes autem Christi. Et subaudienda est in principio huius antiphonæ particula ô, vt interiectio est admirationem exprimens & cum nominativo accusatiuoque rectè ponitur: quam interdum authores supprimunt, aut si quis malit: intelligat ibi ad sententiæ co[m]pletionem verbum substantium est. Porrò relatiuum in tertia huius antiphonæ clausula positum: non ad vterum refertur, cum id prohibeat diuersitas generis, sed ad virginem: cuius vterus nesciens virum, factus est templum domini & locus habitationis gloriæ eius. Quòd autem pollutus non sit Christus ex ea virgine carnem assumens: rationi apprime consentaneum est, quia ipsa omnino impolluta est atque illa befacta: neque vllius passa mali contagiu[m]. Quomodo igitur ex immaculata carne assumens carnem: contraxerit maculam? Adde quòd summa deitatis puritas, alia quidem minus pura purgare potest & purificare: sed labem ab aliis non potest suscipere. Si enim sol iste sensibilis non polluitur, foeculenta huius mundi & crassa corpora suo lumine persundendo: quomodo lux illa deitatis invisibilis attingens vbique propter suam munditiam, maculam subibit: si inferioribus pro sua dignatione corporibus ineffabiliter vniatur? Sanctificauit ergo carnem quam assumpsit, sanctificauit & vberius virginem sacram ex qua carnem assumpsit dei filius suæ deitatis præsentia: non sordem exinde aliquam aut pollutionem sustinuit. Cæterum quoniam per apparitionem Christi in carne & deinde exhibitam eius passionem ac apostolorum prædicationem, multitudo gentium inducta est in ovile domini: merito subiungit postrema huius antiphonæ clausula, quòd omnes gentes per hoc dispensationis carnis opus venient ad Christum in spiritu & veritate adorandum: & gratias agêtes de suscepto lumine fidei dicent ei. Gloria ubi domine, qui natus es de virgine. Amen. IN

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CANTICORVM with the Father. Ask of me, and I will give you the nations for your inheritance < Ps. 17 > and the ends of the earth for your possession. Concerning this inheritance also the prophet prays in the psalm: Save thy people, < Rom. 8 > O Lord; and bless thine inheritance. Then also because through the commerce of God and man by him, we have obtained the inheritance of the heavenly kingdom, and have been made (as Paul says) heirs indeed of God, but joint heirs of Christ. And the particle O must be supplied at the beginning of this antiphon, since it is an interjection expressing wonder and is rightly placed with the nominative and accusative; which authors sometimes omit, or, if one prefers, let him understand there the substantive verb est to complete the sense. Moreover, the relative placed in the third clause of this antiphon does not refer to the womb, since difference of gender prevents that, but to the virgin, whose womb, knowing not a man, became the temple of the Lord and the place of the dwelling of his glory. But that Christ, in assuming flesh from that virgin, was not polluted, is most in accord with reason, because she herself is wholly unpolluted and made blessed, nor did she suffer any contagion of evil. How then could he, assuming flesh from immaculate flesh, contract a stain? Add that the supreme purity of divinity is indeed able to cleanse and purify what is less pure; but it cannot receive defilement from others. For if this visible sun is not polluted by flooding with its light the foul and gross bodies of this world, how would that invisible light of divinity, touching everywhere by reason of its purity, incur a stain, if it were ineffably united to lower bodies according to its condescension? Therefore it sanctified the flesh which it assumed, and more abundantly sanctified the holy virgin from whom the Son of God assumed flesh by the presence of his deity: it did not thereafter suffer any filth or pollution. Moreover, since by the appearance of Christ in the flesh, and then by the manifestation of his passion and the preaching of the apostles, a multitude of nations has been brought into the Lord’s fold, he rightly adds the final clause of this antiphon, that all the nations through this work of the economy of the flesh will come to Christ to be adored in spirit and in truth; and giving thanks for the received light of faith, they will say to him: Glory where, Lord, who were born of the virgin. Amen. IN

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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, circumamictans 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 audita 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 iiiij Inter

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EXPO. 487 ON THE Octave of Epiphany: antiphons. 1 You, O Savior, recalling the old man, came to Baptism: that you might restore through water the nature which had been corrupted, clothing us with an incorruptible robe. 2 You who in spirit and fire purify human defilements: we all glorify God and Redeemer. 3 The Baptist trembled, and dares not touch the holy head of God: but he cries out with fear, Sanctify me, O Savior. 4 The Savior crushed the head of the dragon in the river Jordan: and from his power he delivered all. 5 A great mystery is revealed today: because the Creator of all in Jordan cleanses away our crimes. 6 John the Forerunner rejoices with Jordan when the Lord is baptized: there was joy for the whole world, there was forgiveness of our sins, sanctifying the waters; to him let us all cry, have mercy on us. 7 The fountains of waters were sanctified, Christ appearing in glory: O whole 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 waters of Jordan were astonished, the dove bears witness, the fatherly voice was heard, This is my Son. In Paschal time for the sprinkling of blessed water: antiphons. 9 I saw water flowing out from the temple from the right side halleluia, and all to whom this water came were made whole, and they will say halleluia, halleluia. hh iiiij Inter

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CANTICORVM Inter has antiphonas octo primæ cantari solent in octauis epiphaniæ domini: quoniam tunc de baptismo à domino suscepto in Iordane, fit celebritas & cõmemoratio in officio ecclesiatico. de cuius mysteriis, dignitate & gratia, illæ faciunt mentionem: explicantque causas sucepti à Christo lauacri baptismalis, simul & beneficia humano generi per hâc ablutione collata depromit. vt annotationes ipsæ per ordine amplius apperient. Nona verò & postrema antiphona co[n]cinitur in tempore pascali ad aspersionem aquæ benedictæ. quæ tamen cæteris hic est subiecta ac annexa, quòd co[n]simile cum eis pertractet materiâ: & de exundatione fontis baptismalis & saluifica eius virtute etiam faciat mentionem. vt eius explicatio docebit. <1. Ephe. 4> IANNOTATIONES In prima antiphona. veterem hominé renouans. Verus homo hic dicitur vita vetus in peccatis, secundu[m] Adam & co[n]cupiscentias carnis. Ex opposito, nouus homo est noua vita in iustitia, secundu[m] Christi similitudinem & legé spiritus. Vtruque horu[m] ex apostolo statim euadit planum, sic scribente ad Ephesios. deponite vos secundum pristinam conuersationem veterem hominé, qui corrupitur secundum desideria erroris. Reno uamini autem spiritu mentis vestra, & induite nouum hominem, <Col. 4> qui secundum deum creatus est in iustitia & sanctitate veritatis. Et in epistola ad Colossenses: idem innuit dicens. Nolite mentiri, inuicem, expoliantes vos veterem hominem cum actibus suis: & induentes nouum, eum qui renouatur in agnitione dei secundum imaginem eius qui creauit eum. Christo autem virtute sui baptismi ab humano genere vetustatem abstulit peccati, & vitæ nouitatem illi contulit, idcirco veterem hominem renouasse dicitur per baptismum. Cæterum quemadmodum tempore vniuersalis <Gen. 6> cataclysmi sub Noe cum omnis caro corruperat viam suam: aqua diluuij expiauit hominum peccata, terramque corruptam purgauit, & ergo typus fuit & figura baptismi à Christo instituendi, vt dicit beatus Petrus in prima sua epistola In diebus (inquit) Noe cum fabricaretur <1. Petri 3> arca: in qua pauci, id est octo animæ saluæ factæ sunt per aquam. Quod & vos nunc similis formæ saluos facit baptisma. Ita planè humanam naturam peccato corruptam, in susceptione baptismi Christus expurgandam docuit

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CANTICLES Among these eight antiphons, the first is usually sung at the Octave of the Epiphany of the Lord: for then there is made a celebration and commemoration in the church office of the baptism received by the Lord in the Jordan. These antiphons make mention of its mysteries, dignity, and grace; and they explain the reasons for the baptismal washing undertaken by Christ, as well as the benefits bestowed on the human race through this cleansing. The annotations themselves will make this more fully clear in order. But the ninth and last antiphon is sung in the Paschal season at the sprinkling of blessed water. Yet it is placed here among the others and joined to them, because it treats a similar matter: and it also makes mention of the overflowing of the baptismal font and its saving power, as its explanation will show. <1. Eph. 4> ANNOTATIONS ON THE FIRST ANTIPHON. "Renewing the old man." Here the "old man" is called the former life in sins, according to Adam and the desires of the flesh. By contrast, the "new man" is the new life in righteousness, according to the likeness of Christ and the law of the Spirit. Both of these are immediately made clear from the Apostle, who writes thus to the Ephesians: "Put off, according to your former way of life, the old man, who is corrupted according to the desires of error. But be renewed in the spirit of your mind, and put on the new man," <Col. 4> "who is created according to God in righteousness and holiness of truth." And in the Epistle to the Colossians he indicates the same thing, saying: "Do not lie to one another, stripping off the old man with his deeds, and putting on the new, who is renewed in knowledge of God according to the image of him who created him." But by the power of his baptism Christ took away from the human race the old state of sin and granted it newness of life; therefore he is said to have renewed the old man through baptism. Moreover, just as at the time of the universal <Gen. 6> cataclysm under Noah, when all flesh had corrupted its way, the water of the flood expiated the sins of men and cleansed the corrupted earth, so it was a type and figure of the baptism to be instituted by Christ, as blessed Peter says in his first epistle: "In the days of Noah" (he says), "when the ark was being built, in which a few, that is eight souls, were saved through water. This also now saves you, baptism of like form." Thus Christ plainly taught that human nature, corrupted by sin, was to be purified in the reception of baptism.

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EXO. 489 docuit: & talem illi efficaciam tradidit. Demùm per bap- tismum contulit etiam nobis Christus vestem candidissi- mam innocentiæ & puritatis quę si syncera studiose serua tur: incorruptibilis est, & ad vitæ incorruptibilitatem nos perducit. Ideo tertio loco hoc beneficium nobis per Chri sti baptissimum indultum commemoratur: quòd veste in- corruptibili nos circundederit Est autem (ne etiam mini- ma prætermittantur) circumamictans, participium verbi frequentatiui: quod a supino amictum huius verbi quar- tæ coiugationis amicire formatur, & significat circumda[n]s, siue circumuestiens aut circum induens. 2 In secunda antiphona Te qui in spiritu & igne pu- rificas. Christus in spiritu & igne dicitur hominum pecca ta purgare: quoniam suo baptismo spiritum sanctum lar- < Matth. 3> gitur & amorem diuinum, qui omnia abstergit peccata & noxias exurit concupiscentias: vt immisus ignis vepres & vrticas agrorum. Id sane ex euangelio compertum ha- betur: vbi Io[n]anes baptista Christum sibi longe præferes, ait. Ego quidem baptiso vos in aqua: in poenitetiam. Qui autem post me venturus est: fortior me est, cuius nô sum dignus calciamenta portare. Ipse vos baptisabit in spiritu sancto & igni, quia scilicet (vt ait glosa) sanctificat à pec- catis: & accendit amore dei. 3 In tertia antiphona. Baptista contremuit. Tremor iste fuit ob reverentiam & considerationem sublimitatis domini: resilitio in suam paruitatem, & sui in conspectu Christi humiliatio, cum admiratione tantæ submissionis qua dominus ad seruum & rex ad militem venire digna- retur, vt ab eo baptismum susciperet. Nempe vt scribit Matthæus, recusauit Ioannes, ex humilitate Christi bapti sandi officium: dicens. Ego d te debeo baptisari: & tu ve- nis ad me? Quod etiam in fine huius antiphonæ innuitur his verbis Ioannis ad Christum, sanctifica me saluator. Fuerat quidé ipse sanctificatus in vtero materno, sed am- pliorem ab eo qui sanctus est sanctorum perijuit sibi san- ctificationem concedi: quæ nomine baptisationis insinua- vit euangelista. Nam sanctificatio omnis, baptisatio est in spiritu sancto. Cæterum iste tremor: neq; poenæ annexus est neque peccato, sed venerationis plenus & admiratio- nis, maximéque commendandus quia ex humilitate spi- ritus

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EXO. 489 he taught: and he handed on to him such effectiveness. Finally, through baptism Christ also bestowed on us the most shining garment of innocence and purity, which, if it is diligently preserved in sincerity, is incorruptible, and leads us to the incorruptibility of life. Therefore, in the third place this benefit granted to us through Christ’s baptism is commemorated: that he has surrounded us with an incorruptible garment. And this word circumamictans, so that even the smallest things may not be passed over, is a participle of the frequentative verb, formed from the supine amictum of this fourth-conjugation verb amicire, and it means surrounding, or clothing around, or putting on all around. 2 In the second antiphon, “You who purify in spirit and fire.” Christ is said to cleanse men’s sins in spirit and fire, because by his baptism he bestows the Holy Spirit and divine love, which washes away all sins and burns up harmful desires, as fire cast among the brambles and nettles of fields. This is indeed known from the Gospel, where John the Baptist, setting Christ far above himself, says: “I indeed baptize you in water unto repentance. But he who is to come after me is stronger than I, whose sandals I am not worthy to carry. He himself will baptize you in the Holy Spirit and fire,” because, namely, as the gloss says, he sanctifies from sins and enkindles the love of God. 3 In the third antiphon, the Baptist trembled. This trembling was on account of reverence and consideration of the Lord’s majesty, a recoiling from his own smallness, and his humiliation in the presence of Christ, together with admiration at such submission, that the Lord should deign to come to a servant, and a king to a soldier, in order to receive baptism from him. Indeed, as Matthew წერს, John refused, out of humility, to baptize Christ, saying: “I ought to be baptized by you, and do you come to me?” This is also intimated at the end of this antiphon in John’s words to Christ: “Sanctify me, O Savior.” Truly he had already been sanctified in his mother’s womb, but he longed for a greater sanctification to be granted him by him who is holy of holies; which the Evangelist indicated by the name of baptism. For every sanctification is baptism in the Holy Spirit. Moreover, this trembling is neither joined to punishment nor to sin, but is full of veneration and admiration, and is especially to be commended, because it comes from humility of spirit

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490 CANTICORVM < Psal. 2> ritus procedit. Vnde iubemur in psalmo seruire domino in timore: & exultare ei cum tremore. Et Esaias ad bonos < Esaias 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 salvator. 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 còtudit & còpressit. 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 AEgyptius cum omni suo equitatu demersus est, & populus domini evasit in collumis, ita in baptisino tota cohors dæmonica pessundatur atque conteritur, & homo salutaribus ablutus vndis Christo renascitur. 6 In sexta antiphona. Exultat cum Iordane. Scriptura sæpenumero quod rei animat[ur] 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 còtactu mudissimæ carnis domini sanctificatæ sunt eius aquæ & in illis omnia fluenta aquarum ad baptismum consecrata. Accessit & singularis illi prærogatiua: quòd ex omnibus mundi Aluminibus ille vnus electus est à domino,

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490 CANTICLES < Ps. 2> the rite proceeds. Hence we are bidden in the psalm to serve the Lord in fear, and to rejoice before him with trembling. And Isaiah says to the good < Isaiah 66> and upright in heart, “Speak the words,” he says. Hear the word of the Lord, you who tremble at his word. “Tremble” (says the gloss), meaning reverently and with veneration. Indeed, even in the angelic spirits there is this kind of trembling and horror, full of reverence, by which < Job 26> they prostrate themselves upon their faces before the throne of the 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: dominions adore, powers tremble. 4 In the fourth antiphon. “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.” But the Lord crushed the heads of the dragons in the waters, because he subdued and crushed the pride of the demons by the waters of baptism. For just as the head is the beginning of the body, so < Eccl. 10> pride is the beginning of every sin. And because the psalm adds the dragon in the singular, in second place, by that name it singularly signifies the prince of demons. Indeed, just as in the crossing 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 letter to the Corinthians, “Our fathers were all under the cloud, and all passed through the sea, and all were baptized in 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 overthrown and crushed, and man, washed in the saving waters, is reborn to Christ. 6 In the sixth antiphon. “He exults with the Jordan.” Scripture very often attributes to things that are living what is actually done by means of prosopopoeia and the feigning of persons to inanimate things, as in the psalm: “The mountains exulted like rams, and the hills like lambs of the sheep.” 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 exulted at the baptism of the Lord, because < Ps. 95> great dignity and excellence came to it from this: that by the touch of the most pure flesh of the Lord its waters were sanctified, and in them all the streams of the waters were consecrated for baptism. There also came to it a singular prerogative: that from all the rivers 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[m] 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 mûdatum 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 little 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 when the people of Israel were about to enter the promised land, it provided a dry passage by the parting of its waves, as the Red Sea had previously done for the people going out from Egypt. This too, at the touch of Elijah’s cloak, once and again, both for Elijah and Elisha, showed a dry channel as a path. Likewise the iron that had fallen into that river, at Elisha’s command, the wood being cast in, it sent back to the surface, so that the floating piece might be joined to the handle. Finally Naaman the leper, washed seven times in its waters, it restored cleansed from leprosy and returned to perfect health, which was a certain 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 earth was made, by the name of the whole earth the entire human race is understood, since among creatures it alone can receive the grace of baptism. For by metonymy Scripture frequently takes the name of the place for the things contained in that place. There was 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, in this place remission of sins is said to sanctify the waters, because the divine power, in forgiving sins, sanctified the waters, so that through them, in those rightly receiving that sacrament, sins may be scraped away and blotted out. And the relative pronoun placed near the end of the present antiphon should 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 from above by sensible signs. For that voice which came down from heaven, “This is my beloved Son,” declared Christ in the flesh; over whom the heavens were opened, it manifested the Son of God, since he it was; and the dove descending upon him and remaining, showed the Holy Spirit. Moreover, the testimony of Christ’s divinity was then borne from heaven through the fatherly voice, proclaiming that Christ is the Son of God,

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492 CANTICORVM 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: Haurieris aquas in gaudio de fontibus saluatoris: & dicetis in illa die, confitemini 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 subiecta[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. 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 < Ioan. 1> 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. Per ro in hac sacratissima Christi baptisatione, triplex ostensum

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492 CANTICORVM the Son. But in all these things the glory of Christ was wonderfully made manifest and shown to the whole world. And the word “world,” in this place, is to be understood as being used in the singular: when joined with a plural verb, “draw,” and taken for the human race, as above, the sense is this: O all you peoples, draw waters from the fountains of the Savior, that is, receive the washing of baptism, and the grace that flows from it from the abundance, goodness, and fullness of our Savior. < Esa. 13> And that saying is taken from Isaiah, chapter twelve, where it is said: You shall draw waters in joy from the fountains of the Savior; and you shall say on that day: Give thanks to the Lord and call upon his name. In these words the prophet foretells that the grace of baptism, in the time of the New Law, would flow forth to the whole human race, understanding by the fountains of waters the saving streams of baptism, shining with evangelical light, consecrated by Christ. Finally, when it is said here that Christ sanctified every creature, by the name of every creature let man be understood, since he agrees with every creature, both spiritual and bodily; indeed, he has within himself the bond and cohesion of both kinds of creatures, being in body in accord with sensible things, and in soul with 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: Go into the whole world; preach the gospel to every creature. Since in the present antiphon, according to the matter under discussion, mention is made of the sanctification effected through baptism, of which no creature except man is capable, it is clear that the sanctification here must be understood as granted to the human race alone. 8 In the eighth antiphon: The Jordan was astonished. It is the same manner of speaking as that used above, where it was said that the Jordan rejoiced at the baptism of the Lord. But at the very hour of Christ’s baptism, the dove bears witness, as the text here says, that Christ himself is the true God and the beloved Son, according to the sign given from heaven to blessed John the Baptist: He who sent me 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. However, in this most holy baptism of Christ, a threefold was shown

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EX PO. 493 fum est munus & beneficiu[m]: quod assequuntur omnes qui in Christo rite baptisantur. Primum adoptio in dei filiationem: designata per vocem patris, contestantem Christum qui baptisabatur esse suum filium. Significabat enim illa vox: & eos qui sacris illis initiantur, in filios dei adoptari. Secundum: apertio regni cælestis: demonstrata per cælum apertum super Christum baptisatum, quod indicabat introitum cælestis regni illis protinus aperiri: qui hoc sacramento sanctificantur. Tertium, susceptio sancti spiritus: insinuata per spiritu[m] sanctum in specie columbae descendentem super Christum, quod planè monstrabat: omnibus qui legitime baptismalibus abluuntur vndis, etiam spiritum sanctu[m] inuisibiliter dari: quo in Christo sunt regeniti. 9 In nona antiphona. Vidi aquam egredientem. <Eze. 47> Hæc antiphona, ex quadragesimo septimo cap. Ezechielis est desumpta: vbi dicit propheta. Et convertit me ad portam domus: & ecce aquæ egrediebantur subter limen domus ad orientem. <Ioann. 19> Aquæ autem descendebant in latus templi dextrum. Et paulò pòst. Et ecce aquæ redundes à latere dextro. Demùm paucis interiectis subiungit. Et saluabuntur & viuent omnia: ad quæ venerit torrens. Verùm mystica illa visio aquæ egredientis de templo: illa[m] signat aquam sacram, quæ de templo corporis dominici exiuit in hora passionis à latere dextro: cum vnus militu[m] lancea latus eius aperuit, & continuo exiuit sanguis & aqua. Sacratissimum nanque domini corpus, nomine templi in sanctis eloquiis interdum nuncupatur: quòd in eo habitauerit omnis plenitudo diuinitatis corporaliter, vt in eo loco euangelij. Soluite templu[m] hoc. & in tribus diebus excitabo illud, quod verbum: perhibet euagelista dominum dixisse de templo corporis sui. Et quicunque ea fuerint aqua lateris domini aspersi: salui facti sunt, vt dicit præsens antiphona, quoniam aqua illa dominico latere profluens (sicut & aqua, ipsi Ezechieli prophetæ in prædicta visione ostensa) signat aquam baptismalem & sacri baptismatis vndam: de templo ecclesiæ militantis egressa[m], nomine templi etiam in sacris literis interdum expressæ, vt cum ait psalmus. Suscepimus deus misericordia[m] tuam <Psal. 47> in medio templi tui: scilicet ecclesiæ præsentis. Egressam inquam ad salutem: præsidium & foeliciorem ipsius successum:

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EX PO. 493 is a gift and benefit: which all receive who are rightly baptized in Christ. First, adoption into the sonship of God: signified by the voice of the Father, testifying that Christ who was being baptized was his Son. For that voice meant that those also who are initiated into those sacred mysteries are adopted as sons of God. Second: the opening of the heavenly kingdom: shown by the heaven opened above Christ baptized, which indicated the entrance into the heavenly kingdom to be opened forthwith to those who are sanctified by this sacrament. Third, the reception of the Holy Spirit: intimated by the Holy Spirit descending in the form of a dove upon Christ, which plainly showed that to all who are lawfully washed by the baptismal waves, the Holy Spirit is also given invisibly: by whom they are reborn in Christ. 9 In the ninth antiphon. I saw water coming forth. This antiphon is taken from the forty-seventh chapter of Ezekiel, where the prophet says: And he turned me to the door of the house: and behold, waters were coming forth beneath the threshold of the house toward the east. And the waters were descending to the right side of the temple. And a little later: And behold, waters overflowed from the right side. Finally, after a few words, he adds: And all things shall be saved and shall live: to which the torrent shall come. But that mystical vision of the water coming forth from the temple signifies that sacred water which came forth from the temple of the Lord’s body in the hour of the Passion from the right side: when one of the soldiers opened his side with a spear, and immediately there came out blood and water. For the most sacred body of the Lord is sometimes called by the name of temple in the holy Scriptures: because in it dwelt all the fullness of the Godhead bodily, as in that place of the Gospel: Destroy this temple. And in three days I will raise it up; which word the Evangelist bears witness that the Lord spoke of the temple of his body. And whoever shall have been sprinkled with the water from the Lord’s side: they have been saved, as says the present antiphon, because that water flowing from the Lord’s side (signifying also the water shown to the prophet Ezekiel in the aforesaid vision) signifies the baptismal water and the wave of holy baptism, coming forth from the temple of the militant Church, also expressed by the name of temple in the sacred writings, as when the psalm says: We have received, O God, your mercy in the midst of your temple: namely, of the present Church. That is, coming forth unto salvation: protection and a happier outcome for it:

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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, suæ 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 RESPONSORIVM. Ee dies ueniunt, dicit dominus: & suscitabo David germen iustum, & regnabit rex & sapiens erit: & faciet iudicium & iustitiam in terra. Et hoc est nomen quod uocabunt eu[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 offera[n]n nescio. Quia quæ cælicapere no[n] poterat: tuo gremio cōtulist. 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 to be diligently sought out by labor. Therefore none of them are to be read with a cold and languid heart; but with attentive care and reverence, as certain little particles and portions of sacred sayings, and each one of them, to its own fountain whence it took its origin, is to be brought back and recalled by the studious reader. For just as the preceding antiphons, from the very steps of the sacred writings from which they were taken, have received their explanation: so also all the rest are to be referred to that place of Scripture on which they depend, and their right understanding will immediately be clear to all. Therefore what has already been done in the explained antiphons, as in a certain example set forth, is also to be attempted in the others (concerning which we purposely forbear), by the same track and shown way. IN ADVENT OF THE LORD: 1 RESPONSORY. Behold, the days come, says the Lord: and I will raise up to David a righteous branch, and he shall reign as king and shall be wise: and he shall do judgment and justice on the earth. And this is the name by which they shall call him: The Lord our righteous one. Verse. In those days Judah shall be saved, and Israel shall dwell confidently. 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 forth: and the Lord will be with you. Verse. Be steadfast; you shall see the help of the Lord over you. Tomorrow you shall go forth. On the Nativity of the Lord: of the Blessed Virgin. 3 Sacred and immaculate virginity: with what praises I may offer thee I do not know. For that which heaven could not contain: thou didst enclose in thy womb. Verse. Blessed art thou among women: and blessed is the fruit of thy womb. For him whom the heavens. On the Purification of Blessed Mary. 4 Rejoice, Virgin Mary, thou alone hast destroyed all heresies: thou who believed the words of the archangel Gabriel. While thou broughtest forth God and man while remaining a virgin: and after childbirth thou remainedst inviolate. Verse.

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CANTICORVM Versus. Gabrielem archangelum scimus diuinitus te esse affatum: uterum tuum de spiritu sancto credimus impræ gnatum, erubescat Iudæus infælix: 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 Ma- ria maris. In eodem festo, aliud responsorium. 7 Ad nutum domini, nostrum ditantis honorem. Si- cut spina rosam, genuit Iudæa Mariam. Versus. Vt ui- tium uirtus operiret, gratia culpam. Sicut spina rosam. Resp[on]soria nonnulli autumant dici & nucupari: quia lectionibus matutinis quibus subiici[n]tur, materiæ cogna- tione affinitateque fere semper respondent. Vt si ex vetere- ri lege aut prophetis deprompte fuerint lectiones & res- ponsoria illis subiuncta etiam ex illius scripturæ proptua rio aut psalmis sunt sumpta. Et si ex libris noui testamen- ti desum[m]atur lectiones: itide[m] & earum responsoria, quod tamen non in omnibus ad vnguem obseruatum comperi- tur. Alij responsoria dicta putant: quia vno illa inchoan- te, reliquus illi chorus concordi cantu respondet. Versus verò qui responsoriis annectuntur ita nuncupatos arbi- trantur: quia per illos vertimur atque regredimur ad ali- quam partem responsorij repetendam. Vtcunque tamen res se habet: responsorij cantus in ecclesia pie & religiose sunt induci, & vt plurimum ex aliquo scripturæ veteris aut

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CANTICLES Verse. We know that you were spoken to divinely by the archangel Gabriel; we believe that your womb was made pregnant by the Holy Spirit. Let the unhappy Jew blush, who says that Christ was born from 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 risen the sun of justice, Christ our God. Verse. Pray for the people, intercede for the clergy, intercede for the devoted female sex; let everyone feel your help, whoever celebrates your commemoration, because from you. In the nativity of the blessed Virgin. 6 About to bear the supreme King, the sun of justice. Today Mary, star of the sea, has come forth at dawn. Verse. To behold the divine light: rejoice, faithful. Mary, star of the sea. On the same feast, another responsory. 7 At the command of the Lord, enriching our honor. As the rose from the thorn, Judea gave birth to Mary. Verse. So that virtue might cover vice, grace, fault. As the rose from the thorn. Some suppose that responsories are so called and named because, in relation to the morning lessons to which they are attached, they almost always correspond by kinship and affinity of subject matter. For example, if the lessons are taken from the Old Law or the Prophets, the responsories joined to them are also taken from that scripture’s storehouse or from the Psalms. And if the lessons are taken from the books of the New Testament, likewise their responsories; yet this is not found to be strictly observed in all cases. Others think that they are called responsories because, when one begins them, the remaining choir responds to him in harmonious song. But the verses attached to responsories are thought to be so named because through them we turn back and return to repeat some part of the responsory. However the matter stands, the singing of responsories is to be introduced in the Church piously and religiously, and for the most part from some part of the Old Scripture or

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EXPO. 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. IANNOTATIONS. 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 ibide[m] 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 aurium 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

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EXPO. 497 now drawn into the place of the new law; from this their opinion must be sought, how some of the very many responsories cited here will clearly show: so that through them the same method of inquiry may be tried in others. ANNOTATIONS. On the first responsory. Behold, days are coming. This responsory is taken from the twenty-third chapter of Jeremiah, together with its verse, where exactly the same context of words is found as here. In it is made known beforehand the coming of the Lord in the flesh, and his twofold nature, namely divine and human, is there indicated. Human, indeed: 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. And his power is then declared: that is, that he shall reign as king and shall be wise. For the Lord God, said the angel to the holy virgin, will give him the throne of David his father; and he shall reign over the house of Jacob forever, and of his kingdom there shall be no end. Paul also says of the same one, that in him are hidden all the treasures of wisdom and knowledge. His justice and uprightness are moreover shown here; because he will do, it says, judgment and justice. This also Isaiah, inspired by the same divine Spirit, bears witness to, 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 in equity for the meek of the earth. But his divine nature is hinted at here 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 expositors who are skilled in the Hebrew language, in place of the name “Lord” is set in Hebrew the tetragrammaton, that is, the name of the Lord written with four letter-signs; yet this is ineffable and cannot in any way be pronounced. And this name in Scripture is attributed to God alone and is never applied to any creature, because it absolutely signifies the divine substance. Furthermore, in the very verse of the responsory taken from the same place, Judah and Israel must be taken not according to the flesh but according to the spirit. Judah, namely, which signifies “confessing,” for the company of those who confess the name of the Lord and his wonders. Israel, however, which is interpreted “seeing God,” for the multitude of the faithful, who in sincere faith see God here through a mirror and in an enigma. For both among those confessing and among the con...

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EXPO: 994 simæ virginis: quæ & dei mater est & virgo perpetua, eri gênsque ad illam totum sui animi affectum, tota in stuporem versa, tota denique ob magnitudinem excellentiæ eius in admiratione suspensa: prorumpit in hoc virginalis suæ integritatis præconium. Sancta & immaculata virginitas. Verè sancta virginitas: quæ nullo carnalis affectus puluere vnqua[m] fuit respensa & coinquinata. Verè sancta: quæ solis, lunæ & clarorum syderum longe exuperat nuditiam. Denique verè sancta virginitas, quæ nitidissima[m] angelicorum spirituum transcendit puritate[m]: & sanctum sanctoru[m] habuit sui tabernaculi & virginalis thalami habitatoru[m]. Immaculata sanè virginitas in conceptu, immaculata in partu, & post partum immaculata: perpetuo candore nitens niveóque pudore. Quis igitur hanc sanctam & immaculata[m] virginitatem dignis efferat laudibus: quâ nec lingua nec mens humana laudare sufficiat vnquam? Quis oro illam eximiam puritate[m] debitis celebret honorum titulis: quâ nec mentes angelicæ satis laudare queat? Quis inchoinquinatam illam integritatem pro dignitate extollere valeat: cui summa laus illa est quòd nunqua[m] satis laudari & prædicari à quouis possit? Quod si causam illius scissitaris: illico subiugitur, quia illum castissimo nobis vtero suo exhibuit quem coeli coelorum capere nô poterant, nec possunt adhuc, nec poterunt vnquam: quia coelo terraque est amplior. Si cælum (exclamat Salomon ad deum) & coeli coelorum te capere non possunt: quanto minus hæc domus quam tibi ædificauit? Non potuit quidem Salomonis templum capere dominum cuius immensa est plenitudo. At viuu[m] veri Salomonis te plum, gremiu[m] virgineu[m], tabernaculu[m] altissimi: illu[m] coepit vt hominem, vetris sui sacratissimi latebris illu[m] co[n]tinuit, & demu[m] toti mundo salutiferu[m] profudit. His itaq[ue]; verbis ecclesia fideliu[m] piè in tantâ virginé matreq[ue]; dei affecta: profitetur & deu[m] esse & hominé, quem castis co[n]cepit visceribus & peperit. Vt deu[m] enim: coeli illum capere non poterant, vt hominem verò: suo gremio nobis illum contulit & protulit. Cæterùm vt etiam eorum quæ grammaticam concernu[n]t admoneamus lectorem: non hic, quibus te laudibus referam nescio legendu[m] est, vt faciunt nonnulli, sed effera[m]. Na[m] referre verbu[m], neq[ue]; significationem habet huic loco accommodam, ii ij neque

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On the most holy virgin, who is the mother of God and perpetual virgin, turning the whole affection of his soul toward her, wholly amazed, and finally suspended in admiration because of the greatness of her excellence, he bursts forth into this praise of her virginal integrity: Holy and immaculate virginity. Truly holy virginity: which was never sprinkled and defiled with any dust of carnal desire. Truly holy: which far surpasses the nakedness of the sun, moon, and bright stars. Finally, truly holy virginity: which exceeds in purity the most shining of angelic spirits, and had the Holy of Holies as the inhabitant of its tabernacle and virginal bridal chamber. Surely immaculate virginity in conception, immaculate in birth, and immaculate after birth: shining with perpetual whiteness and snowy modesty. Who then can set forth this holy and immaculate virginity with worthy praises, which neither human tongue nor mind can ever sufficiently praise? Who, I ask, can celebrate that exceptional purity with due titles of honor, which not even angelic minds are able sufficiently to praise? Who can exalt that undefiled integrity as it deserves, whose highest praise is that it can never be praised and proclaimed enough by anyone? But if you ask the reason for it, it is immediately given: because she presented to us in her most chaste womb him whom the heavens of heavens could not contain, nor can they still, nor will they ever be able: because he is greater than heaven and earth. If heaven, Solomon exclaims to God, and the heavens of heavens cannot contain you, how much less this house which I have built for you? Solomon’s temple certainly could not contain the Lord whose fullness is immeasurable. But your temple, living temple of the true Solomon, virginal womb, tabernacle of the Most High: it received him as man, held him in the sacred hiding places of her womb, and finally poured him forth for the salvation of the whole world. Therefore with these words the church of the faithful, piously affected toward so great a virgin and mother of God, confesses that he is both God and man, whom she conceived and bore with chaste wombs. For as God: the heavens could not contain him; but as man: she brought him forth to us in her bosom and presented him. Moreover, to remind the reader also of matters concerning grammar: here it should be read, not “I do not know with what praises I shall recount you,” as some do, but “I shall extol.” For the verb “referre” neither has a meaning suitable to this place, ii ij neque

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neque constructionem: cum non debeat vnquam accusatiuo simul & ablatiuo iungi. Efferre verò verbum pro extollere: presenti loco aptissime co[n]gruit, & supradictos casus exposcit. Denique versus huic subiunctus responso, ex primo capite evangelij Lucæ sumptus est, vbi sancta Elizabeth repleta spiritu sancto hoc laudis præconi sacræ virgini acclamat. Et merito quidem. Na benedicta est ipsa in mulieribus siue inter mulieres: quæ sola mulierum Euæ maledictum non sensit. Immo benedicta supra mulieres, & plusquam cæteræ omnes: nam Euæ primæ matris maledictionem abstulit, & toti mundo attulit benedictionem. Et quod amplius est, benedicta est ipsa vltra viros omnes post filium: quoniam vniuerso generi humano benedictionis gratiam promeruit. Cui non ab re tota concinit fidelium ecclesia. Benedicta filia tu à domino: quia per te fructum vitæ communicauimus. Benedictus itè fructus ventris eius: totius benedictionis ac gratiæ largitor & author: Benedictus ille fructus & maledictionis profugator : sustulit enim à nobis maledictionem & dedit benedictionem Denique benedictus sit, laudatus & superexaltatus in æternu[m] fructus ventris virginalis, Iesus Christus: qui est benedictus in secula amen, 4 In quarto responso. Cunctas hæreses sola interemisti. Merito dicitur sacramissima virgo cunctas hæreses sola intemisse: quoniam fidem habuit omnium perfectissimam, firmissimam & solidissimam, cuius firmitas & integritas omnem hæreseos impletatem siue contra diuinitatis mysteria siue susceptæ à Christo humanitatis, penitus elisit. Omnis siquidem hæresis: contra sacrâ fidei doctrinam aliquod nefandum suscitat dogma. Quæ igitur incôcussam & integram habuit fidem: omnes hæreticoru[m] insanias & pestiferas oblatrationes prorsus attriuit. At si noscere velis quâta furet huius sacrosancta virginis fides: audi eam tantopere à sancta Elizabeth commendari, dicente ad ipsam. Beata quæ credidisti: quoniam perficientur in te quæ dicta sunt tibi à domino. Neque meo etiam iudicio aberrabit, qui dixerit hanc virginem singularem cunctas hæreses intermisso: quia summam veritatem & diuinâ huic mudo protulit, quemadmodu[m] ait psalmus. Veritas de terra orta est. Christum enim peperit: qui de seipso dicit. Ego sum via, ventas

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nor the construction: since it should never be joined at the same time with the accusative and the ablative. Now to bring forth the verb, in the sense of to extol, fits most aptly in this present place, and it requires the aforesaid cases. Finally, the verse appended to this response is taken from the first chapter of the Gospel of Luke, where Saint Elizabeth, filled with the Holy Spirit, cries out this hymn of praise to the sacred Virgin. And rightly so. For blessed is she among women, or among women: she alone of women did not feel Eve’s curse. Indeed, blessed above women, and more than all others: for she removed the curse of the first mother Eve, and brought blessing to the whole world. And what is more, she is blessed beyond all men after her Son, because she has won the grace of blessing for the whole human race. To this the whole Church of the faithful fittingly sings: Blessed daughter, you are by the Lord; for through you we have shared in the fruit of life. Blessed is the fruit of her womb: the giver and author of all blessing and grace. Blessed is that fruit and the banisher of the curse: for he has taken the curse from us and given blessing. Finally, may the fruit of the virginal womb, Jesus Christ, be blessed, praised, and highly exalted forever: who is blessed for ever and ever, amen. 4 In the fourth response. You alone have destroyed all heresies. The most sacred Virgin is rightly said to have destroyed all heresies alone: because she possessed the most perfect, firmest, and most solid faith of all, whose steadfastness and integrity completely overthrew every false doctrine of heresy, whether against the mysteries of divinity or of the humanity assumed by Christ. For every heresy raises up some impious dogma against the sacred doctrine of faith. Therefore she, who had unshaken and whole faith, utterly crushed all the madness and deadly outcries of heretics. But if you wish to know how great was the faith of this most holy Virgin: hear her so highly praised by Saint Elizabeth, saying to her: Blessed are you who believed; for the things told you by the Lord shall be fulfilled in you. Nor in my judgment will he go astray who says that this singular Virgin destroyed all heresies: because she brought forth the highest truth and divine truth into this world, as the psalm says: Truth has sprung from the earth. For she bore Christ, who says of himself: I am the way,

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EXPO. 501 < Psal. 84 Ioan. 14 > veritas & vita. Veritas autem non aliter omnem propellit hæreseos falsitatem: quàm lux clarissima cæcas noctis opacæ tenebras, quàm sol adueniès nocturnam caligine[m], quàm lucida cæli facies vmbram terræ. Porrò quod pia si delium omnium & virgini omnisænctæ deuotorum co[n]fessio, in principio versus huic responsorio annexisse credere proponit: ex primo cap. euangelij Lucæ, describête annunciationem co[n]ceptus dominici, desumptum est & perspicuum. Et ex illo, merito damnatur ludæorum pertinax vesania, contedentium Christu[m] non de spiritu sancto fuisse conceptum, neque de virgine natum: sed ex nuptiali co[n] sortio ipsius Ioseph esse progenitum, derogantes & virginali puritati & diuinitus factæ Christi conceptioni. Idcirco ignobilitatem ipsi domino nostro exprobrâtes ludæi, obscuritatemque generis, qui omnia humana stemata lo[n]ge antecellit: dixerunt in euangelio apud marthæu[m]. Vnde huic sapientia hæc & virtutes? N[on]nne hic est fabri filius? n[on]nne mater eius dicitur Maria? Et apud Marcum dicunt de Christo. N[on]nne hic est faber filius Mariæ? Rursum apud Lucam. N[on]nne hic filius Ioseph? Denique apud Ioanem. N[on]nne hic est filius Ioseph: cuius nos nouimus patrem & matrem? Sed eorum mentita est iniquitas sibi. < Matth. 13 Marc. 6 Luc. 4 Ioan. 6 > 5 In quinto responsorio. Quia ex to ortus est sol iustitiæ. Christus dicitur sol iustitiæ: quia foelici ortu suo de sas huius mundi propulsauit tenebras, & fulgentissimum veritatis lumen humanis cordibus infudit. Et eo nomine etiam apud prophetam nominatur: dicentem. V obis timé tibus nomen meum: orietur sol iustitiæ. Et quoniam bonis solum & rectis corde hic sol inuisibili radio spiritualiter oritur: apud Salomonem impij & reprobis poenitentiam agentes in inferno, de non percepto ortu huius clarissimi solis apud se conqueruntur dicentes. Ergo erraui- mus à via veritatis: & iustitiæ lumen n[on] luxit nobis, & sol intelligentiæ non est ortus nobis. At verò totus versus huius responsorij, ex vno sermonum beati Augustini de assumptione sacrosanctæ virginis sumptus est: ita ad eâ piæ deuotionis verba dirigentis. O beata Maria, quis tibi digna valeat iura gratiaru[m] ac laudum præconia repedere? < Malac. 4 > quæ singulari tuo assensu mudo succurristi perdito. Quas tibi laudes fragilitas humani generis, persoluet[ur] quæ solo ii iij tuo

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EXPO. 501 < Psal. 84 Ioan. 14 > truth and life. But truth does not drive out all falsity of heresy in any other way: than a very bright light drives out the blind darkness of the night, than the sun, coming on, the night’s gloom, than the bright face of heaven the shadow of the earth. Moreover, what the pious confession of all the faithful and of all the devotees of the most holy Virgin believes it should have added to this responsory at the beginning of the verse, is taken and clearly derived from the first chapter of the Gospel of Luke, describing the annunciation of the Lord’s conception. And from this the stubborn madness of the Jews is rightly condemned, who contend that Christ was not conceived by the Holy Spirit, nor born of a virgin: but that he was begotten from the marriage union of Joseph himself, thereby detracting from both virginal purity and the divinely wrought conception of Christ. Therefore the Jews, reproaching our Lord himself with ignobility and with the obscurity of his lineage, who far surpasses all human genealogies, said in the Gospel according to Matthew: Whence has this one this wisdom and these powers? Is not this the carpenter’s son? Is not his mother called Mary? And according to Mark they say of Christ: Is not this the son of the carpenter, of Mary? Again, according to Luke: Is not this the son of Joseph? Finally, according to John: Is not this the son of Joseph, whose father and mother we know? But their wickedness lied to itself. < Matth. 13 Marc. 6 Luc. 4 Ioan. 6 > 5 In the fifth responsory. Because from you has arisen the sun of righteousness. Christ is called the sun of righteousness: because by his blessed rising he drove away the darkness of this world, and poured the most radiant light of truth into human hearts. And for this reason he is also named by the prophet, who says: To you who fear my name, the sun of righteousness shall rise. And since to the good alone and to the upright in heart this sun spiritually rises with an invisible ray: in Solomon the impious and reprobate, repenting in hell, complain among themselves of not having received the rising of this most glorious sun, saying: Therefore we have erred from the way of truth, and the light of justice has not shone upon us, and the sun of understanding has not risen for us. But in fact the whole verse of this responsory is taken from one of the sermons of blessed Augustine on the Assumption of the most holy Virgin, directing the words of pious devotion in this way: O blessed Mary, who would be able to repay you with fitting claims of gratitude and praises? < Malac. 4 > you who by your singular assent came to the aid of a lost world. What praises will the frailty of the human race render to you, which by your alone ii iij your

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CANTICORVM 503 tuo commercio recuperandi aditu[m] inuenit. Accipe itaque quascunque exiles, quascunque meritis tuis impares gratiarum actiones, & cum susceperis vota: culpas nostras orando excusa. Admitte nostras preces intra sacrarium exauditionis: & reporta nobis antidotum reconciliationis. Sit excusabile: quod per te ingerimus, sit impetrabile: quod fide poscimus. Accipe quod offerim: redona quod rogamus, excusa quod timemus. Sancta Maria succurre miseris, iuua pusillanimes: refoue ffebiles: Ora pro populo interueni pro clero: intercede pro deuoto foemineo sexu. Sentiant omnes tuum iuuamen: quicunque celebrant tuum nomen. Assiste parata votis poscentium: & repede omnibus salutis effectu[m]. Sint tibi studia, assidue orare pro populo dei: quæ meruisti benedicta redemptorem ferre mundi: hæc ille. Ex quo etia[m] loco sumpta est illa antiphona de beata virgine, multum deuota. Sæcta Maria succurre miseris: omnino illic integre inserta. Et finis etia[m] alteri antiphonæ de eade[m]: scilicet. Beata dei genitrix Maria virgo perpetua, templum domini, sacrarium spiritus sancti: tu sola sine exemplo placuisti domino Iesu Christo, ora pro populo, interueni pro clero, intercede pro deuoto foemineo sexu, ex supradictis Augustini verbis est desumptus. Sicut & ea eiusdem postremæ antiphonæ particula, tu sola sine exemplo placuisti domino Iesu Christo: ex illo carmine Seduliano paulo antè adducto, sola sine exemplo placuisti foemina Christo, est deprompta. 6 In sexto responsorio. Solem iustitiæ, regem. Cur soliustitiæ hic vocetur Christus, in præcedente responsorio reddita est ratio. Rex autem supremus idem hic nuncupatur: quoniam, vt ait Apocalyphis, habent in vestimento & in foemore suo scriptum: rex regum & dominus dominantium. Denique cur deo sacrata virgo Maria, dicatur stella maris: assignata est in præcedente libro causa, in expositione huius hymni. Aue maris stella. Cæteru[m] versus huic responsorio subnexus exhortatur fideles omnes, vt gaudant de tanto dei beneficio quòd diuinum cernunt lumen: sacrosanctam scilicet virginem Mariam tanquam auroram prodeutem in mundum, ante veri solis exortu[m]: tanquam stellam dei prænunciam progredientem ad or- tum

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CANTICORVM 503 found an approach to recover by your commerce. Therefore accept whatever faint expressions of thanks, whatever are unequal to your merits, and when you have received our vows, excuse our sins by praying. Admit our prayers within the sanctuary of hearing, and bring back to us the antidote of reconciliation. Let that be excusable which through you we present; let that be obtainable which we ask in faith. Accept what we offer; give back what we ask; excuse what we fear. Holy Mary, come to the aid of the wretched, help the faint-hearted, refresh the weak. Pray for the people; intercede for the clergy; plead for the devoted female sex. Let all feel your help, whoever celebrate your name. Stand ready to the prayers of those who ask, and speedily bring to all the effect of salvation. Let it be your care to pray continually for the people of God, you who were found worthy, blessed one, to bear the Redeemer of the world. This is his words. From this place also was taken that antiphon concerning the blessed Virgin, very devout: Sancta Maria succurre miseris; it is fully inserted there exactly. And also the ending of another antiphon concerning the same one, namely: Beata Dei genitrix Maria virgo perpetua, templum Domini, sacrarium Spiritus Sancti, tu sola sine exemplo placuisti Domino Iesu Christo, ora pro populo, interueni pro clero, intercede pro deuoto foemineo sexu, is taken from the above words of Augustine. Likewise that portion of the same final antiphon, tu sola sine exemplo placuisti Domino Iesu Christo, is drawn from that poem of Sedulius cited a little earlier: sola sine exemplo placuisti foemina Christo. 6 In the sixth responsory. Solem iustitiae, regem. Why Christ is here called the Sun of Justice has been explained in the preceding responsory. He is also here named the supreme King, because, as it says in the Apocalypse, they have written on his garment and on his thigh: King of kings and Lord of lords. Finally, why the holy Virgin Mary is called the Star of the Sea has been explained in the preceding book, in the exposition of this hymn, Ave maris stella. Moreover, the verse appended to this responsory exhorts all the faithful to rejoice in so great a benefit of God, because they behold the divine light: namely, the sacred Virgin Mary appearing in the world as the dawn before the rising of the true sun, as the star of God proceeding toward the east

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EXPO. 503 rum ante lucidi solis aspectum. lumen inquam diuinum quod humano generi horrendis in tenebris obuersanti foeliciter illuxit, quod cæcutientibus infusit mentibus hominum: & post diuturnam caliginem coelitus ortum nostris oculis apparuit. Cæterum hoc responsorium præter aliorum morem carminis lege coercetur: & tria complectitur carmina hexametra. Sicut & istud quod sequitur, in beatæ virginis laudem compositum responsorium: eode[m] clauditur genere carminis, similiq[ue]; stringitur mēsura. Stirps Iesse virgam produxit: virgáque florem. Et super hunc florem requiescit spiritus almus. Versus. Virgo dei genitrix virga est: flos, filius eius. Cuius postremi responsori j sententia, ex vndecimo capite Esaiæ sumpta est: dicentis, vt superius per quam frequè < Esaiæ 11> ter adductum est. Egredietur virga de radice lesse, & flos de radice eius ascendet, & requiescet super eum spiritus domini. Duo siquidem priora carmina: illam propheti- cam complectu[n]tur sententiam. Tertium verò carmen, q[uod] versus est resposorij dati: significatione[m] mystica[m] illius aperit oraculi. Virgo na[m]q[ue]; dei parés, virga est quantu[m] ad signatione[m], quia per virgam apud Esaiâ insinuatur. & filius eius eadem ratione flos est: quia per florem ibi denotatur. Neque responsoria solum: sed & antiphonæ interdum occurrunt lege carminis comprehensæ. vt hæc in sacra[m] virginis laudem confecta antiphona. Alma redemptoris mater: quæ peruia coeli Porta manens, & stella maris, succurre cadenti (Surgere qui curat) populo. tu quæ genuisti Natura mirante, tuum sanctum genitorem: Virgo prius ac posterius, Gabrielis ab ore Sumens illud aue: peccatorum miserere. In quinto tamen eius carmine, iambus in secunda sede ponitur pro spondeo, contra versus hexametri regulam & legem. 7 In septimo responsorio. Sicut spina rosam genuit. Spina asperitatem habet offendentem tactum: aculeis armata est & pungit, læditque contrectantem. rosam tamen progignit sine aculeis, sine asperitatis ii iiij hor-

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EXPO. 503 before the appearance of the bright sun. I mean that divine light which happily shone upon the human race, as it groped in dreadful darkness; which poured into the minds of men that were blinded; and after a long gloom appeared to our eyes, risen from heaven. Moreover, this responsory, unlike the custom of others, is restrained by the law of verse: and it contains three hexameter lines. Likewise that which follows, a responsory composed in praise of the blessed Virgin, is concluded in the same kind of verse, and is bound by a similar measure. The root of Jesse brought forth a branch, and from the branch a flower. And upon this flower rests the kindly Spirit. Verse. The Virgin Mother of God is the branch; the flower, her son. The meaning of this latter responsory was taken from the eleventh chapter of Isaiah: as stated above, where it is very often three times cited. A rod shall come forth from the root of Jesse, and a flower shall rise from his root, and the Spirit of the Lord shall rest upon him. The first two lines indeed contain that prophetic statement. The third line, which is the verse of the responsory, reveals the mystical meaning of that oracle. For the Virgin, mother of God, is a rod as regards the signification, because the rod is intimated there by Isaiah. And her son for the same reason is a flower, because by the flower he is there denoted. Nor are responsories alone: antiphons also sometimes are found composed according to the law of verse, as in this antiphon fashioned in praise of the sacred Virgin. Kind Mother of the Redeemer, who remainest the accessible Gate of heaven, and Star of the sea, help the falling people, who strive to rise again. Thou who, to the wonder of nature, didst bear thy holy Creator: Virgin before and after, receiving from Gabriel’s mouth that Ave, have mercy on sinners. In the fifth line, however, an iamb is placed in the second foot instead of a spondee, contrary to the rule and law of hexameter verse. 7 In the seventh responsory. As the thorn brought forth the rose. The thorn has a roughness offensive to the touch: it is armed with prickles and stings, and hurts the hand that handles it. Yet it brings forth the rose without prickles, without roughness ii iiij hor-

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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: res pondet 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: 1 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[m] 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[n] nostris, iniuste egimus: iniquitate[m] fecim[us]. Attede[m] Dominica

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CANTICORVM horror: pleasing to behold, sweet in odor, and gentle to the touch. No less did Judea, bitter with the bitterness of sinners and subject to many evils, by which she often offended God, bring forth the sacred Virgin Mary without stain, and altogether ignorant of every sin whatsoever. And this indeed, not from her own merits, works of righteousness, or innate dignity; but by the sole will of God, by His sole good pleasure, and by His sole goodness, who willed to enlarge the honor of the human race by the birth of so holy a virgin, who by the innocence and purity of so great a virgin decreed to make our lot both more honorable and 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 very words of the responsory answer the matter: that the virtue of the most sacred Virgin might cover the long-standing corruption of human condition, and that her more abundant grace might cover our guilt; nay rather, that the virtue also of her Son might cleanse our corruption, and His grace blot out our guilt. Moreover, according to the verse of this responsory, it is taken almost from that word of the Song of Songs: As a lily among thorns, so is my beloved among the daughters. Indeed, amid the thorn-bushes of vices was born the most glorious Virgin; yet she knew nothing of thorns, flourishing like a lily and most pleasing by the whiteness of virginity, and also by the sweet fragrance of virtues, bearing in herself nothing harsh or bitter. IN SEPTUAGESIMA: 1 responsory. P My sins, O Lord, like arrows have been fixed in me. But before they produce wounds in me: heal me, O Lord, with the medicine of repentance, O God. Verse. For I acknowledge my iniquity, and my sin is always before me: against thee only have I sinned. But before. In Lent. 2 Let us amend for the better what we have sinned through ignorance, lest, suddenly overtaken by the day of death, we seek a time of repentance 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 dealt unjustly: we have committed iniquity. Attede[m] Sunday

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EXPO. 505 DOMINICA IN PASSIONE. 3 Circundederunt me viri mendaces: sine causa flagellis cæciderunt me. Sed tu domine defensor: vindica me. Versus. Quoniam tribulatio proxima est: & non est qui adiuet. Sed tu domine. Tempore pæscali. 4 Christus resurgens ex mortuis: iam non moritur. mors illi vltra non dominabitur. Quod enim viuit: viuit deo halelu ia halelu ia Versus. Dicant nunc Iudæi: quomodo milites custodientes sepulchrum perdiderunt regem ad lapidis positionem: quare non seruabant petra[m] iustitiæ aut sepultum reddant: aut resurgentem adorent nobiscum dicentes. Quod enim. IN DIE ASCENSIONIS domini. 5 Post passionem suam per dies quadraginta apparuit eis: loques de regno dei halelu ia. Et videntibus illis eleuatus est halelu ia. & nubes suscepit eum ab oculis eorum halelu ia. Versus. Et conuescens præcepit eis, ab Hierosolymis ne discederent: sed expectarent promissionem patris. Et videntibus illis eleuatus est. In die Pentecostes: 6 Cum complerentur dies pentecostes erant omnes pariter dicentes halelu ia. & subito factus est sonus de cælo halelu ia. Tanquam spiritus torrens repleuit totam domum, halelu ia halelu ia. Versus. Repleti sunt omnes spiritu sancto, & coeperunt loqui. Tanquam spiritus torrens, 1 TANNOTAIONES. In primo responsorio. peccata mea domine. Sagitta infixa corpori, ipsum sauciat & graui afficit vulnere: neque loco plagæ potest educi sine medicæ manus ope, quæ nisi tempestiue admoueatur: erit illa

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EXPO. 505 ON PASSION SUNDAY. 3 They surrounded me, deceitful men: without cause they scourged me. But you, Lord, my defender: vindicate me. Verse. For tribulation is near: and there is no one to help. But you, Lord. In Paschal time. 4 Christ rising from the dead: now dies no more. death will have dominion over him no longer. For in that he lives: he lives to God. Alleluia, alleluia. Verse. Let the Jews now say: how did the soldiers guarding the tomb lose the king at the stone being set? Why did they not keep the stone of justice, or let the buried one be returned: or worship the risen one with us, saying: For in that he. ON THE DAY OF THE ASCENSION of the Lord. 5 After his passion, for forty days he appeared to them, speaking of the kingdom of God. Alleluia. And as they watched, he was taken up. Alleluia. and a cloud received him from their sight. Alleluia. Verse. And turning to them he commanded them not to depart from Jerusalem: but to wait for the promise of the Father. And as they watched, he was taken up. On the day of Pentecost: 6 When the days of Pentecost were fulfilled, they were all together saying Alleluia. And suddenly there came a sound from heaven, Alleluia. Like a rushing wind it filled the whole house, Alleluia, alleluia. Verse. They were all filled with the Holy Spirit, and began to speak. Like a rushing wind, 1 NOTES. In the first responsory. My sins, O Lord. A dart fixed in the body wounds it and afflicts it with a grievous wound: nor can it be drawn out from the place of the wound without the help of a healing hand, which, unless applied in time: it will be that

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CANTICORVM illa letalis arudo, & mortem demùm inferet. Quòd si vnicum telum letiferum est, & triste fatum intentare valet: quid duo aut tria, immò septé facient tela, aut maiore multiplicata numero: si infigantur humano corpori? nonne valentiore iure vulnera infligét & mortem? Anima autem mea, domine deus meus: multis peccatis tanquam iaculis mortiferis est confecta. Vulnerata siquidem est spiculo superbiæ, inuidiæ, iracundiæ: sauciata cuspide inertiæ & auriæ, traiecta demùm mucrone gulæ & libidinis, qui inferna succensus fornace: noxias in carne & anima mea suscitat concupiscentias. Neque semel tantum his septem iaculorum modis est læsa: sed iterum & sæpius, vt multiplicata sint super numerum ab huiusmodi telis illata mihi vulnera. Et nisi mature adhibeatur medicamentum salutare tantis & tam multis animæ meæ plagis: actum est de ea, corruet in mortem æternam, nec vnquam respirabit ad vitâ. Sed quis tam grauibus poterit succurrere morbis: nisi tu domine deus meus? qui verus es & benignus medicus animarum, qui dixisti non opus esse sanis medico: sed malè habentibus. Malè me habere fateor: & graui languore depressus iaceo. Visita igitur pro tua benignitate me [con]grotu[m], qui totum visitasti genus humanum, educ iacula peccatorum animæ meæ altus infixa, infunde vulneribus meis vi num & oleum: & cataplasmata salutaris poenitentiæ illis superimpone, vt eo medicamento, tua gratia adiutrice restituar integræ sanitati. Cæterùm versus subiunctus huic responsorio: ex psalmo quinquagesimo sumptus est, in quo psalmodia gallica & hebraica habet, & peccatum meum contra me est semper. Psalmodia verò Romana (quâ præsens sequitur versus) habet: & peccatum meum coram me est semper. Verùm in sententia, nullum ferè vnius ab altera est discrimen. Nam præpositio contra ibi posita, significat peccati authore duci poenitudine & displicetia quòd illud admiserit: & assidue ipsum detestari. Præpositio verò coram signat peccati memoriam iugiter ante oculos poenitentis obseruari: ipsumque assidua illius recordatione affligi, sicut dicit psal. 37. & cogitabo pro peccato meo, quoniam id multum humiliat poenitentem: & incitat ad petendam veniam faciendamque poenitentiam. Vtraque autem sententia: & pia est, & ipsi loco conueniens. In

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that deadly weapon, and it will finally bring death. For if a single deadly dart is able to threaten a sad fate, what will two or three, indeed seven darts, or an even greater number multiplied, do, if they are driven into the human body? Will it not inflict wounds and death with the greater right? But my soul, O Lord my God, is pierced by many sins as though by deadly darts. For it has been wounded by the shaft of pride, envy, and anger; wounded by the spear of sloth and greed, and finally transfixed by the blade of gluttony and lust, which, kindled from the infernal furnace, arouse harmful desires in my flesh and soul. Nor has it been wounded only once by these seven kinds of darts: but again and again, so that the wounds inflicted on me by such weapons have been multiplied beyond number. And unless a saving remedy be quickly applied to the many and so great wounds of my soul, it is all over with it; it will fall into eternal death, and will never breathe again to life. But who could come to the aid of such grievous diseases, if not You, O Lord my God? You who are the true and gracious physician of souls, who said that the healthy have no need of a physician, but those who are ill. I confess that I am ill, and oppressed by a heavy sickness I lie down. Visit me therefore in Your kindness, me who am sick, since You have visited the whole human race; draw out the darts of sin deeply fixed in my soul, pour the force of wine and oil upon my wounds, and lay upon them the healing poultices of repentance, that by that medicine, with Your grace as helper, I may be restored to perfect health. Furthermore, the verse appended to this responsory is taken from Psalm fifty, in which the Gallican and Hebrew psalter has, “and my sin is always against me.” But the Roman psalter (which the present verse follows) has, “and my sin is always before me.” Yet in meaning there is scarcely any difference between the one and the other. For the preposition contra, placed there, signifies that the sinner is led by repentance and displeasure at having committed it, and constantly detests it. The preposition coram, however, indicates that the memory of sin is continually kept before the eyes of the penitent, and that he is troubled by its constant recollection, as Psalm 37 says: “and I shall think for my sin,” since this greatly humbles the penitent and urges him to seek forgiveness and to do penance. Both meanings, however, are pious and suited to the place. In

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EXPO. 507 In secundo responsorio. Emendemus in melius. Salutaris est admonitio, qua ægroti se inuicem adhortantur: vt suo morbo remedium adhibeant cum temporis datur opportunitas, ne ea neglecta: demùm omnis auferatur facultas admouendæ medicinæ. Morbus autem animæ, peccatu[m] est: & morbus quidem grauis, noxius & letifer. Quisquis ergo peccato obnoxius est: delictique in deum reus: ægrotus est, & morbo laborat difficili atque periculoso. Clamat enim propheta suoru[m] peccatoru[m] conscius. Miserere mei domine: quoniâ in firmus sum. Et iterum alio in loco. Sana anima[m] meam quia peccaui tibi. Salubri itaque exhortatione se inuicem prouocant & incitant in hoc responsorio fideles: ad quærendum medelam contra spirituales morbos quibus afflictantur, per salutarem poenitentiam, dicentes adinuicem. Emendemus in melius: quæ ignoranter peccauimus. Emendatio nanque vitæ in melius: est optima animæ medicatrix, & cunctorum medicina malorum. Cæteru[m] non putet quisquam sola ea esse emendanda quæ à nobis ignoranter admissa sunt: eo quòd illa sola hic nominatim exprimantur. Sed quoniam ea hic explicantur: persuadeat sibi certè ea quæ ignoranter in deum sunt commissa, ignorantia quidem habente annexam culpam aut ob causam præstitam aut ob negligentiam: esse emendanda in meli[us]. Et exinde tanto valentius illa quæ scienter peccauimus: esse emendanda colligat. Nam quæ scienter committu[n]tur iis quæ per ignorantiam fiunt sunt graulora, quandoquidem vt plurimum imminuit & extenuat ignorantia culpâ. Tam solicitæ verò admonitionis & anxie solicitationis causa subnectitur, ne si transigi sinatur id nostræ vitæ tempus ad poenitentiam datum, sine digno poenitentiæ fructu repentinus nobis superueniat interitus, & subitaria intercepti morte, tunc quæramus poenitentiæ tempus: quòd justo de iudicio nobis denegetur, vt quia cum potuimus, nô voluimus agere poenitentiam, tunc cum volemus, non possimus. Ne igitur illa premamur angustia: vt monet sacer Paulus, cum tempus habemus operemur bonum, & cum datur hora salutis, eam expetamus, supplici voce orantes quod tota fidelium ecclesia in hoc sacro tempore quadragesimali (quod est tempus acceptabile & dies salutis) diuinæ maiestatis inclamat auribus. Attende domine &

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EXPO. 507 In the second responsory, Emendemus in melius. The admonition is salutary, by which the sick encourage one another, so that they may apply a remedy to their illness while the opportunity of time is given, lest, if it be neglected, the possibility of applying medicine be finally taken away altogether. But the sickness of the soul is sin, and indeed a grave, harmful, and deadly sickness. Therefore whoever is subject to sin and guilty of offense against God is sick and suffers from a difficult and dangerous disease. For the prophet, conscious of his own sins, cries out: Have mercy on me, O Lord, for I am weak. And again in another place: Heal my soul, for I have sinned against thee. By this wholesome exhortation, therefore, the faithful urge and incite one another in this responsory to seek a cure against the spiritual diseases by which they are afflicted, through salutary repentance, saying to one another: Emendemus in melius, let us amend what we have sinned through ignorance. For the correction of life for the better is the best healer of the soul and the medicine for all evils. Moreover, let no one think that only those things are to be corrected which have been committed by us in ignorance, because only those are here expressly mentioned. But since these are explained here, let him surely persuade himself that those things which have been committed against God in ignorance, ignorance indeed having attached guilt, either because of some prior cause or because of negligence, are to be amended for the better. And from this let him infer all the more strongly that those things which we have sinned knowingly are to be corrected. For those sins that are committed knowingly are graver than those done through ignorance, since ignorance for the most part lessens and diminishes guilt. The reason for such careful admonition and anxious exhortation is added, lest, if the time of our life given for repentance be allowed to pass, sudden destruction overtake us without the worthy fruit of repentance, and, cut off by sudden death, then we seek the time for repentance, which by righteous judgment will be denied us; so that because, when we were able, we did not wish to do penance, then, when we wish to, we may not be able. Lest therefore we be oppressed by that distress, as the sacred Paul warns, while we have time let us work good, and when the hour of salvation is granted, let us seek it, praying with suppliant voice what the whole Church of the faithful in this sacred Lenten season, which is the acceptable time and the day of salvation, cries into the ears of the divine majesty: Attend, O Lord, and

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508 CANTICORVM & miserere: quia peccauimus tibi. Demùm versus sublunctus huic responsorio ex psalmo centesimoquinto sumptus est cui integer inseritur: & humilem continet peccatorum confessionem, quæ vel sola coram oculis diuinæ maiestatis veniam consequitur. 3 In tertio responsorio, Circundederunt me viri mendaces. 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 vicesimoprimo. Circundederunt me vituli multi: tauri pingues obsederunt me. Et iterum eodem in loco. Quoniam 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. Et posuerunt aduersum me mala pro bonis: & odium pro dilectione mea. Denique quòd flagellis cæsus fuerit: 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. Tu autem domine sabaoth qui iudicas iuste, & probas renes & corda: videam vltione tuam ex eis, tibi enim reuelavi causam meam. Quæ quidem expetitio vltionis 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. 4 In quarto responsorio. Christus resurges ex mortuis. Ex sexto capite epistolæ sacratissimi Pauli ad Romanos: sumptum est totum hoc responsorium vsque ad versum. In

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508 SONGS & have mercy: for we have sinned against thee. Finally, the verse added to this responsory is taken from the one hundred and fifth psalm, and is inserted in full there: and it contains the humble confession of sinners, which alone perhaps obtains pardon in the sight of the eyes of divine majesty. 3. In the third responsory, “Wicked men have surrounded me.” These words are those of the Lord Jesus Christ declaring to us his most bitter Passion: taken partly from Psalm twenty-one, partly from other places in the Psalms explaining the mystery of his Passion. For in Psalm twenty-one he says: “Many calves have surrounded me: fat bulls have beset me.” And again in the same place: “For many dogs have surrounded me: the assembly of the malignant has beset me.” That wicked men surrounded him is shown in Psalm twenty-six, where he says: “Unjust witnesses have risen up against me: and iniquity hath lied to itself.” That it was without cause, he declares in another place of the psalm when he says: “They are multiplied above the hairs of my head, who hated me without a cause; my enemies, who unjustly persecuted me, have been strengthened against me: then I paid that which I took not away.” And again: “And they repaid me evil for good: and hatred for my love.” Finally, that he was beaten with scourges, he also testifies in the psalm, saying: “And I was scourged all the day.” Finally, there follows the prayer of Christ, so grievously afflicted, to God the Father: “But thou, O Lord, defender, vindicate me.” This seems to be taken from the eleventh chapter of Jeremiah, where the prophet speaks in the person of Christ, whose figure and type he was in enduring tribulations for justice and truth. “But thou, O Lord of hosts, who judgest justly, and triest the reins and hearts: let me see thy vengeance upon them, for unto thee have I revealed my cause.” Now this request for vengeance to be inflicted by God upon persecutors does not proceed from any feeling of anger or desire for revenge, but from rectitude and zeal for justice, and therefore has nothing disorderly in it. But the verse of this responsory is manifestly taken from Psalm twenty-one, which says: “For tribulation is near: for there is none to help.” 4. In the fourth responsory, “Christ shall rise again from the dead.” The whole of this responsory, up to the verse, is taken from the sixth chapter of the epistle of the most sacred Paul to the Romans. In

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EXO. 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. Meritò igitur militibus ipsius sepulchri custodibus, à nobis fidelibus hæc in præsenti versu ingeritur quæstio: quomodo prægrandi lapide superposito ipsi sepulchro, Christum perditorunt. < 1. Cor. 3. 1. Cor. 10.> 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. 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 vivere immortalem. Et quoniam primum corum quæ proposita sunt, præstare non possunt: nam

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EXO. 509 In which is celebrated the immortality and everlasting life of Christ, raised from the dead: no longer subject to the violence and trouble of death. For in Him that which was corruptible has put on incorruption, and the mortal body before has put on immortality. The latter part of the responsory, “for he that liveth: liveth to God,” is taken from the same passage where Paul says. < Matt. 27.> “For in that he died unto sin: he died once; but in that he liveth: he liveth unto God.” And it is also to be understood of Christ, as likewise the preceding part; for he also died unto sin for us, and liveth to God for our glory and quickening. < Prouer. 21.> Finally, this verse added to the responsory gathers a refutation of the Jews: who (as the Gospel relates), with Pilate’s permission, guarded the sepulchre of Christ with soldiers, and sealed the stone, thinking by this means to prevent his resurrection. But there is no wisdom, there is no prudence, there is no counsel against the Lord. For those guards, placed there to hinder the resurrection of Christ, became, even against their will, witnesses and spectators of it. Therefore, rightly is this question put to the soldiers, guards of that sepulchre, by us faithful ones in the present verse: how did they lose Christ when they placed so great a stone upon the sepulchre itself? < 1. Cor. 3. 1. Cor. 10.> And the soldiers have nothing to answer truly, except that it was not done by human power that he rose, but by divine. For, as blessed Paul bears witness, Christ was crucified through weakness, but rose again through the power of God. Again, if those soldiers be asked with a repeated question why they did not guard the rock of righteousness, that is, Christ, who is the spiritual rock (as Paul says) and the foundation of all righteousness, again they have nothing fitting to answer, except that it was not within their power to guard that rock: which by its immense power crushed death and restored to the whole world the gifts of everlasting life. Then, by way of disjunction, there is proposed to those soldiers this alternative: either let them restore Christ from the tomb; for they received him committed to their custody, and therefore they ought to give back the deposit to those who entrusted him to their faith; or, since they know for certain that he truly rose from the dead beyond the law and powers of nature, let them adore him as God and destroyer of death, confessing with us that by divine power he now lives the life immortal. And since they cannot accomplish the first of these things: for

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5to CANTICORVM nam id in sua no[n] est facultate, id solum reliquum est quod secundum amplectantur, Christumque vt verum deu[m] sup- pliciter adorent. 5 In quinto responsorio. Post passionem suam, Ex pri- mo capite actuum apostolorum sumptum est hoc respon- sorium, describens gloriosam Christi ascensionem, quam beat[ur] Lucas in loco supradicto latius explicat. Sanè quod post passionem Christi successerit eius ascensio, rationi fuit consonum, vt scilicet post laborem quies, post ignominia[m] gloria, & post pugnam celeberrimus succederet triu[m]phus. Sic enim & Heliam prophetam (qui zelo zelatus est pro domino deo Israel, & Christi patientis atque ascendentis gressit imaginem) legimus pri[us] variis agitatum persecutio- nibus, fuga, mortis comminatione & opprobriis, pro iusti- tia & æquitate, & demùm grauibus exanclatis laboribus, curru igneo & equis igneis in coelum esse raptum. Quòd <4. Reg. 2.> vero non protinus post resurrectionem coelos conscende- rit Christ[us], sed per dies quadraginta discipulis apparuerit præbueritque seipsum viuum in multis argumentis, vt ait <Act. 1.> Lucas, mira domini dispensatione & benignitate factum est, ad nostræ fidei confirmationem, vt resurrectionis in Christo factæ veritas solidaretur in cordibus apostoloru[m]: & ad nos vsque pertenderetur, vt qui quadraginta horis (quemadmodum perhibent) mortuus fuerat pro nobis, pro hora diem compensando, quadraginta diebus manife stis indiciis se viuere declararet. Videntibus autem aposto- lis eleuatus est dominus in coelum, quemadmodum hic di cit litera, vt oculis conspectæ ipsius ascensionis probatio- res essent & certiores testes. Plus enim valet (vt aiunt) o- culatus testis vnus q[ui]nam auriti decem. Nubes verò luci- da Christum suscepit ab oculis apostolorum, non quidem vt necessarium illi vehiculum, qui corporeo ad ascensum non indigebat sustentaculo vel adminiculo, sed vt creatu- ra præberet obsequium creatori. Denique discessurus ab ipsis, conuesci & manducare cum eis (quamuis cibi non esset indignus) sustinuit, vt scilicet per effectu[m] comestionis (quemadmodu[m] ait Gregorius) veritas patesceret carnis. Præcepit aute[m] apostolis ne discederent à Hierosolymis ad prædicationem euangelij, ante susceptione[m] sancti spiritus, ne tanquam inermes milites prodirent ad bellum contra infestis-

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5th Canticorum for since in this matter they are not capable by themselves, the only thing left is that they embrace the other, Christ, and worship the true God with simple devotion. 5 In the fifth responsory. “After his passion” — this responsory is taken from the first chapter of the Acts of the Apostles, describing the glorious ascension of Christ, which blessed Luke explains more fully in the place mentioned above. Surely that Christ’s ascension should follow his passion was in keeping with reason: namely, that after labor should come rest, after disgrace glory, and after battle a most famous triumph. Thus we read of the prophet Elijah also (who was zealous with zeal for the Lord God of Israel, and bore the image of Christ suffering and ascending), that he was first assailed by various persecutions, flight, threats of death, and reproaches, for righteousness and equity, and at last, after strenuous labors endured, was taken up into heaven in a chariot of fire and horses of fire. But that Christ did not ascend into heaven immediately after the resurrection, but appeared to the disciples for forty days and showed himself alive with many proofs, as Luke says , was done by the wonderful dispensation and kindness of the Lord, for the strengthening of our faith, so that the truth of the resurrection in Christ might be made firm in the hearts of the apostles and be extended even to us; so that he who had died for us for forty hours, as they say, compensating day for hour, would for forty days declare by clear signs that he lived. And while the apostles were looking on, the Lord was lifted up into heaven, as the text here says, so that the proof of his ascension, seen with their own eyes, might make them stronger and more certain witnesses. For, as they say, one eyewitness is worth more than ten who merely heard. A bright cloud received Christ from the eyes of the apostles, not indeed as a necessary vehicle for him, who had no need of bodily support or aid for his ascent, but so that creation might render service to the Creator. Finally, before departing from them, he endured being seen and eating with them, although he was not unworthy of food, so that by the effect of eating, as Gregory says, the truth of his flesh might become manifest. He commanded the apostles not to depart from Jerusalem for the preaching of the Gospel before the reception of the Holy Spirit, lest they should go forth like unarmed soldiers to battle against the hostile-

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EXPO. 511 infestissimos hostes sine necessariis armorum munimentis sed induerentur prius virtute ex alto, & expectarent pro- missionem patris, spiritum scilicet sanctum quem promisse < Ioannis 11> rat Christus se à patre ipsis missurum, dicens. Cum autem venerit paraclitus, quem ego mittam vobis à patre, spiritu[m] veritatis, quin immò quem sacro ore Christi, deus pater eis promiserat, cum illis ait Christus. Paraclitus autem spirit[us] sanctus quem mittet pater in nomine meo, ille vos docebit omnia & suggeret vobis omnia quæcunque dixero vobis. < Ioan. 14.> Et rursum. Ego rogabo patrem, & alium paraclitum dabit vobis, & sæpe aliis in locis, huiusmodi promissum Christus explicuit. 6 In sexto responsorio. Dum complerentur dies pentecostes. Ex secundo capite actuum apostolicorum deproptum est hoc responsorium, explicans sancti spiritus in discipulos Christi missionem visibilem, quam sanctus Lucas in loco modo adducto diffusius commemorat, primum te- pus ipsius missionis designans cum ait tum completos esse dies pentecostes. Pentecoste quidem græcum nomen, latinè dici potest quinquagenaria, deduciturque à nomine græco penticouta, quod quinquaginta significat, quoniam hæc dies, à resurrectione domini distat quinquaginta diebus, & penticostos Græcè, dicitur latinè quinquagesimus, vt ait Calepinus. Confirmat hoc Rabanus, ita exponens in actis apostolicis locum iam adductum. Antiquus populus pentecosten, id est quinquagesimum diem obseruabar. A die enim immolationis agni, per quem egressi sunt filij Israel de Aegypto, quinquagesimo die data est lex in igne. < Exod. 20> In nouo etiam testamento quinquagesimo die à pascha Christi eiusque resurrectione, descendit spiritus sanctus in apostolos, in igne apparens. Hæc ille. Erant autem tunc (vt dicit præsentis responsorij litera) omnes discipuli pariter, dicentes halelu ia, id est laudem deo, quia erant omnes pariter in eodem loco congregati, & perseverantes in oratione, quæ est laus dei assidua. Subito verò factus est sonus de coelo, tanquam sensibile quoddam signu[m], adue nientis sancti spiritus nuncium, vt qui omnium linguarum eloquia & sonos venit apostolos docere, in sono etiam sensibili suum voluerit aduentum manifestare. De- mum tanquam spiritus torrens repleuit totam domum, quia

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EXPO. 511 the most hostile enemies without the necessary defenses of arms, but that they should first be clothed with power from on high, and wait for the promise of the Father, namely the Holy Spirit, whom he had promised that Christ would send to them from the Father, saying: But when the Paraclete shall come, whom I will send to you from the Father, the Spirit of truth; nay rather, whom God the Father had promised them through the sacred mouth of Christ, when Christ says to them: But the Paraclete, the Holy Spirit, whom the Father will send in my name, he will teach you all things and bring to your mind all things whatsoever I have said to you. < Ioan. 14.> And again: I will ask the Father, and he will give you another Paraclete; and often in other places Christ explained this kind of promise. 6 In the sixth responsory. When the days of Pentecost were completed. This responsory is taken from the second chapter of the Acts of the Apostles, explaining the visible mission of the Holy Spirit upon the disciples of Christ, which Saint Luke recounts more fully in the passage just cited, indicating the first time of that mission when he says that the days of Pentecost were then completed. Pentecost is indeed a Greek name; in Latin it can be called quinquagenaria, and is derived from the Greek word penticouta, which signifies fifty, since this day is separated from the Resurrection of the Lord by fifty days; and penticostos in Greek is called quinquagesimus in Latin, as Calepinus says. Rabanus confirms this, explaining in this way the passage in the Acts of the Apostles already cited. The ancient people observed Pentecost, that is, the fiftieth day. For from the day of the slaughter of the lamb, by which the sons of Israel went out from Egypt, on the fiftieth day the law was given in fire. < Exod. 20> In the New Testament also, on the fiftieth day from the Passover of Christ and from his Resurrection, the Holy Spirit descended upon the apostles, appearing in fire. Thus he. Now there were then, as the letter of the present responsory says, all the disciples together, saying alleluia, that is, praise to God, because they were all together gathered in the same place and persevering in prayer, which is the continual praise of God. Suddenly there was a sound from heaven, like some sensible sign, the herald of the approaching Holy Spirit, so that he who came to teach the apostles the speech and sounds of all tongues should also have wished to manifest his coming by a sensible sound. Then, like a rushing spirit, he filled the whole house, because

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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: responsorium. 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 responsorium. 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: uiet in æternum. Et ambulauit. In eodem festo: aliud responsorium. 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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SONG OF SONGS < Isa. 30.> because the very spirit, perceptible as it were, or a mighty wind whose roaring was heard, filled the very material house in which the disciples were gathered, and the Holy Spirit, by the force of his stream, gladdened the city of God: the abundance of his grace filled the inhabitants of the house itself, here understood by the name of the house. Of this abundance and flooding of the Spirit of the Lord Isaiah says: His spirit, like an overflowing torrent. Finally, this verse itself, taken from the same place whence the responsory was taken, contains an incomplete sentence: which in the Acts of the Apostles is read thus completed. And they were all filled with the Holy Spirit, and began to speak in various tongues: as the Holy Spirit gave them utterance. From which passage: what is lacking here in the sentence ought to be supplied. ON THE FEAST OF THE SACRAMENT OF THE EUCHARIST: responsory. A certain man made a great supper and sent his servant at the hour of supper 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, beneath the cake of ashes: who, rising up, ate and drank. And he walked in the strength of that food: as far as the mountain of God. Verse. Whoever shall have eaten of this bread: will 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 drawing near to it: as our God is present to us. Abides in me. On the dedication of the temple. 4 Bless, O Lord, this house which I have built in honor of the name

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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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O you who are 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; they shall praise you for ever and ever. Hear our prayers in the high place. In the same feast, another responsory. 1 This place is terrible: here there is nothing else but the house of God and the gate of heaven. Truly the Lord is in this place: and I knew it not. Verse. And when Jacob had awakened as from a deep sleep, he said: Truly indeed. For several martyrs. 6 O constancy of the martyrs, worthy of praise; O charity never to be extinguished, O patience unconquerable, which, though amid the pressures of persecutors it seemed despicable, shall be found unto praise, and glory, and honor, at the time of recompense. Verse. Therefore we ask that for us their holy merits may bring help: those glorified by the Father who is in heaven. Shall be found unto praise. ANNOTATIONS. On the first responsory. A certain man made a great supper. This responsory is taken from the fourteenth chapter of Luke, where our Lord proposes the parable of the great supper prepared, and of those invited who refuse to come to the supper, whose mystical exposition may easily be gathered from the homilies on that passage, and especially from that of Gregory. But fitting 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 at the last supper. And indeed this sacrament is rightly called by the name of a great supper, because of the greatness of its excellence and worth, which not even the angelic tongue would suffice to express. 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: veniat 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 expromuntur. Porrò huius responsorij versus: nono capitulo <Prouer. 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 vlnum 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 mystice homo præsentis vitæ peregrinatione transigens: labore tamen rectè agendi lassatus & torpens ignauia. Per panem verò subcinericium, accipitur sacratissimum Christi corpus: igne feruidæ 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 panè. Quin immò id studiosè in omnibus responsoriis huius celeberrimæ solennitatis à sancto

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all to this splendid and magnificent banquet. Indeed, by his own gracious condescension he 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 thirst, let him come to me and drink.” What invitation, I ask, could be more kindly or more humane than this? “He who eats my flesh and drinks my blood abides in me and I in him.” Again: “He who eats this bread will live forever,” and likewise the other invitations to the reception of this sacrament, which are set forth at length in the sixth chapter of the Gospel of John. Moreover, the verse of this responsory is taken from the ninth chapter <Prov. 9> of Proverbs, where Solomon says that wisdom has built herself a house, hewn out seven pillars; she has slain her victims, mixed her wine, set forth her table, sent out her maidens to call to the citadel and to the walls of the city: “Come, eat my bread, and drink the wine which I have mixed for you.” For eternal Wisdom, in these final words, invites us to receive her precious body and blood under the appearance of bread and wine. And this passage from the Old Testament, adduced in place of the New Testament as the responsory, corresponds by fitting conformity and agreement of subject matter. 2 In the second responsory: “Elijah looked back toward his head.” The history of this responsory is taken from the nineteenth chapter of the third book of Kings <3 Kings 19> and is very fitting for the present place. Namely, through Elijah, wearied and oppressed by sleep, is mystically understood the man journeying through the pilgrimage of this present life, yet wearied by the labor of doing what is right and languishing in sloth. But by the bread baked on the coals is understood the most sacred body of Christ, cooked on the altar of the cross by the fire of ardent charity and tribulation beneath the ashes of human frailty. And by Elijah’s journey, strengthened by the food, as far as Mount Horeb, it is indicated that by the power of the most holy sacrament of the Eucharist received as viaticum, the man who was first weak is brought to the mountain of the heavenly city, where the clear vision of God is granted. And to this statement corresponds with great similarity the verse of the present responsory, taken from the sixth chapter of John, and referring the figure itself assigned in the responsory to its truth: “that you may live by the life-giving and superheavenly bread.” Nay rather, this is carefully observed in all the responsories of this 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 Israelitico factus est nobis deus noster: quòd humanam indut[ur] car nem in terris visus est: & cum hominibus conuersatus. 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 dii 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 It has been observed by Saint Thomas Aquinas, the eminent author of the whole ecclesiastical office (whose celebration is extolled today), that each responsory is taken from some passage of the Old Testament, while the verse is taken from some place of the New Testament, or vice versa; and that here the one is most fittingly adapted and corresponds to the other with great harmony and agreement of meaning, as the three responsories here cited for that solemnity clearly show by manifest proof. 3. In the third responsory, “He that eateth my flesh.” This responsory, taken from the sixth chapter of John, shows the singular and chief fruit of the receiving of this most august sacrament: namely, union and the beginning of the communicant with God, and the reciprocal indwelling of Christ in him. But what more desirable or happier thing can happen to a man than that he should abide in Christ and Christ in him? so that he may not so much live himself as that Christ may live in him; that he may be one spirit with Him, and bound to Him by the closest bond of love. Moreover, the verse joined to this responsory more openly commends this nearness of God to us, being taken from the fourth chapter of Deuteronomy, where Moses, speaking to the people of Israel, shows that none of the nations have their gods so present to them as the God of the Hebrews is present to His people, to whom He gave both the law and the ceremonies and judgments, established by certain fixed rules. But our God became far more near to us than He was to the people of Israel, because He took human flesh and was seen on earth and lived among men. Yet most of all, and altogether, He became near to us when He gave Himself to us as saving food and drink, not to be turned into our substance, but to insert us into Himself, bind us more closely, and communicate to us the participation of His divinity through that intimate union and conjunction. If, then, the children of Israel, dwelling only under a cloud and in the shadow of future goods, truly said this of God—that He was more present to them (if I may so speak) than any of the gods of the nations to their worshippers—then by much stronger right we Christians, giving thanks for the most abundant and most indulgent kindness of Christ toward us, ought to sing to God from the inmost affection of our heart: “There is no other nation so great, that has gods coming near to it, as our God is present to us.” Since indeed He has shown Himself to us in an admirable way, as through the 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

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CANTICLES by dispensation and condescension, he presents himself to be seen and touched; and, what is more, for the journey of our pilgrimage to be tasted and eaten, so that he may wholly be implanted in us. He likewise dwells in our midst and walks among us with wondrous favor, lest we fail on the way, showing himself to us as companion and guide of this rough journey, which he had once promised to the people of Israel as a great gift; and he has perfectly fulfilled that promise in us. Nor does he grant his presence for a short span of time only; but according to his promise he is with us all days until the consummation of the world, and according to the all-encompassing presence of his divinity, and according to the mystery of his precious body and blood, left to us as salutary food for the soul and a most efficacious medicine. 3 Kings 8. 4 In the fourth responsory. Bless, O Lord, this house. From the third book of Kings, chapter eight, and the second book of Paralipomenon, chapter six, this responsory is taken, and it seems to be a certain part of that most illustrious prayer which Solomon poured forth to God at the dedication of the temple of Jerusalem magnificently built by him; where among other things he prays thus: Hear the hymn and the prayer which your servant prays before you today, that your eyes may be open over this house day and night. Hear the supplication of your servant and of your people Israel, whatever they shall pray in this place; hear in the place of your habitation in heaven, and when you hear, be merciful. And again: Whoever shall pray in this place, hear from your dwelling place, that is, from the heavens, and be merciful. But that dedication of Solomon’s temple was in some way an image and figure of the dedication of the temples established in the New Law, and from it, as from a certain rough likeness and faint representation, they were derived. Therefore Holy Church uses in the dedication of a temple the same form of prayer as Solomon did. And she asks that the divine blessing be poured upon the house of God, and that the prayers of all who offer their vows there be heard. But since the temple of God in the dwelling of this present life is a figure of the heavenly house of the blessed in heaven, as was said in the preceding book in the explanation of the hymn, The blessed city Jerusalem, therefore the verses of this responsory, taken from Psalm 83, proclaim blessed those who dwell in the heavenly house of God, because their unceasing and perpetual...

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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 admiranus 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 evangelica 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 exæstantem in cordibus eorum. Prædicat item illorum insignem pati- entiam: nullis cuictam 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: < Sap. 3. Lucæ 21. Matth. 5.>

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EXPO. 517 the office will be: the proclamation of divine praise and jubilation. < Gen. 28.> 5 In the fifth responsory, Terribilis est locus iste . This responsory is taken from the twenty-eighth chapter of Genesis, and contains the words of Jacob admiring the sanctity of the place in which he had slept and had the heavenly vision of the ladder set up to heaven, on which he saw the Lord leaning, and angels ascending and descending. Then indeed, trembling and shaking with fear because of the reverence due to the place and the veneration of God, he burst forth in astonishment with these words: Terribilis est locus iste , that is, this is a place to be feared, to be revered, and to be held in the highest honor. But since Jacob then set up a stone as a memorial, pouring oil on top of it and saying, this place shall be called the house of God and the gate of heaven: there in some way he acted out and expressed the likeness of the dedication of churches, instituted in the evangelical law. Therefore the very words of Jacob are rightly applied also to the consecration of shrines. And of each of those places dedicated to divine worship, the Church truly says, transferring the figure to the reality: Terribilis est locus iste ; and it is to be honored with great reverence; nothing else is here but the place of the dwelling of the glory of God. But the remaining words of the responsory are to be referred to Jacob, amazed and struck by wonder, as the verse itself added below sufficiently indicates. 6 In the sixth responsory, O constantia martyrum laudabilis . This responsory, very elegant and sweet, is said to have been composed by Robert, king of France: a man no less distinguished by the splendor of learning and virtue than by royal dignity. At the opening of this responsory he is said to allude to the name of his queen and wife, who was called Constance, prefixing that name (though understood in the common sense) at the head of his work. In it, with repeated and emphatic admiration, he greatly extols the unconquered constancy of the holy martyrs: not broken by persecutions, nor shaken by torments. He also wonderfully praises their charity, unextinguished: for many waters of tribulation could not quench the charity glowing more ardently in their hearts. He likewise proclaims their remarkable patience: not overcome by any pressures or cast down by hardships. For although that charity was held in contempt by the persecutors, when they were seen by the eyes of the foolish to die and, with the passing away of this present life, to be extinguished, yet it shall be adorned with glorious praise: < Cant. 8.> kk iij mio: < Sap. 3. Lucæ 21. Matth. 5.>

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EXPO. 915 DE HOR ARVM ECCLESIASTI- carum numero ac denominationibus: & primum de officio matutino. Ecclesiastica constitutione sancitum est, se ptena[m] quotidie laudem in officio divino exoluendu[m] esse: secundu[m] illud propheticu[m] < Psal. 118.> verbu[m], noui testamenti ritu[m] & gratia[m] de- promens. Septies in die laude[m] dixi tibi: su per iudicia iustitiæ tuæ. Et id quidem rationabiliter. Na[m] oratio ad deu[m]: nostra est ar- matura qua pugnemus contra dæmones, hostes nostros spi rituales eosq[ue]; adiutore deo vincam[us], sicut Moyses legitur < Exod. 17.> oratione expassisq[ue]; manib[us] certasse co[n]tra Amalech: & de- < Luca. 11.> mu[m] in fuga[m] e[ss]e conuertisse. Hostis aut noster antiqu[us] vides se ab homine expulsum, assumere nititur, septe[m] alios spus nequiores se, vt ingress[us] locu[m] vnde exiuit habitat ibi, & fa ciat nouissima illi[us] petora prioribus. Atqui co[n]tra septe[m] il- < Exod. 17.> los spus nequa[m] & immudos no[n] possum[us] prequalere: nisi se- < Luca. 11.> ptiformi gratia spus sancti adiuti, & muniti co[n]tra hostiles insidias. Itaq[ue]; ad impetrandu[m] gratia[m] septeplicis spus sancti < Exod. 17.> in hac lucta & pugna difficili: septena[m] laudis decantatione[m] quotidie deo exoluenda[m] ecclesia sancta instituit. Et cu[m] vi- < Exod. 17.> ctoria potiti fuerim[us]: ad agedas deo gratias, cui[us] septiformi < Luca. 11.> dono euasimus hoste superiores, vtq[ue]; id totu[m] bonu[m] ipsi < Exod. 17.> referamus acceptu[m]: septies deo sacrificiu[m] laudis quotidie < Exod. 17.> offerim[us]. Est enim septen[us] numer[us]: sacer admodu[m], & ma- < Luca. 6.> gnoru[m] vtriusq[ue]; testamenti mysterioru[m] significatiu[m]: vt stu- < Luca. 6.> diosi sacrorum eloquitorum pertractatores diligentius in- < Luca. 6.> dagat & discutiunt. Porrò in ei[us] rei figurâ: Iosue dux popu- < Luca. 6.> li Israelitici post Moysem co[n]tra vrbé Hiericontina[m] (quæ ty < Luca. 6.> pum gerebat dæmonicæ ciuitatis) pugnatur[um]: septe[m] diebus < Luca. 6.> ea[m] circuisse legitur, septe[m] quoq[ue]; sacerdotib[us] co[m]misisse mu- < Luca. 6.> n[us]: vt septe[m] tubarum clangoribus eam oppugnarent. Quo- < Luca. 6.> rum postremo, muri vrbis corruerunt: & facta est populo < Luca. 6.> dei in direptionem. Dicuntur autem septem illæ horæ of- < Luca. 6.> ficij ecclesiastici, canonicæ: id est regulares (Canon enim < Luca. 6.> græcè: regulam latine significat) quoniam regulari san- < Luca. 6.> ctione à sacris patribus institutæ sunt & obseruatæ. < Luca. 6.> kk iiij Primum

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EXPO. 915 ON THE NUMBER AND DENOMINATIONS OF THE CHURCH HOURS: and first of the morning office. By ecclesiastical constitution it has been ordained that seven times each day praise is to be offered in the divine office, according to that prophetic word of the New Testament rite and grace, taken from : “Seven times in a day have I spoken praise to thee, because of the judgments of thy righteousness.” And this indeed reasonably. For prayer to God is our armor, with which we fight against demons, our spiritual enemies, and with God’s help we conquer them, as it is read of Moses in that he fought by prayer and with outstretched hands against Amalek; and again in that he was turned to flight. But our ancient enemy, when he sees himself expelled by a man, seeks to take with him seven others more wicked than himself, so that, entering the place whence he went out, he may dwell there and make the last state of that one worse than the first. Yet against those seven wicked and unclean spirits we cannot prevail, unless, aided and fortified by the sevenfold grace of the Holy Spirit, we stand against the hostile snares. Therefore, in order to obtain the grace of the sevenfold Holy Spirit in this struggle and difficult battle, the holy Church instituted that the sevenfold chant of praise be offered to God daily. And when we have gained victory: to give thanks to God, by whose sevenfold gift we have escaped superior to the enemy, and so that we may refer the whole good to him as received from him: seven times each day we offer to God the sacrifice of praise. For the number seven is most sacred, and signifying the great mysteries of both Testaments, as the diligent treaters and investigators of the sacred sayings diligently consider and discuss. Moreover, in figure of this thing: Joshua, leader of the people of Israel after Moses, when he was about to fight against the city of Jericho (which bore the type of the demonic city), is read to have gone around it for seven days, and to have entrusted it to seven priests, so that they might assail it with the blast of seven trumpets. At the last of these, the walls of the city fell, and the people of God obtained it for plunder. Those seven hours of the ecclesiastical office are called canonical, that is, regular; for canon in Greek signifies rule in Latin, because they were established and observed by the holy fathers under a regular ordinance. kk iiij First

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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 confitendum 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: quanvis 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 Iudæis in horto captus ac traditus in manus peccatorum, vt vos de manu peccatoris liberaret. In horum itaque beneficiorum commemorationem, officium matutinu[m] mediæ noctis spacio decantari ex primæuo more est solitum: qui adhuc multis in locis observatur. Huius rei argumento est quòd ipsius officij matutini partes complectentes certum psalmorum numerum cum lectionibus & responsoriis nocturnoru[m] nomine nucupantur. vt primum nocturnum, secundum, & tertium: à nocte scilicet nocturnoque 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 Latinos 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] itide 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 of these seven ecclesiastical offices is the morning office: which, according to the original and primitive arrangement, used to be celebrated at midnight, according to that word of the prophet: “At midnight I rose to give thanks to You, for Your righteous judgments.” < Exod. 12> Then 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 from the Book of Wisdom: “While all things were in quiet silence, and the night was in the midst of its course, Your almighty word, O Lord, leaped down from heaven, from the royal thrones, a stern warrior, into the midst of the land of destruction.” Which, in the literal sense, is understood of the time of the slaying of the firstborn of Egypt, as the following sentence there clearly shows; although in a second sense, in ecclesiastical use and office, the aforesaid word from the Book of Wisdom is also applied to the hour of the Lord’s nativity. And because at that time, at midnight, Christ was born for us from the Virgin Mother of God, and at the hour of His Passion was seized by the Jews in the garden and handed over into the hands of sinners, that He might free you from the hand of the sinner. In memory, therefore, of these benefits, the morning office has from the earliest custom been sung during the space of midnight; and this is still observed in many places. A sign of this is that the parts of the morning office itself, comprising a certain number of psalms with lessons and responsories, are called by the name of nocturns: as the first nocturn, second, and third; namely from night and the night-time in which they are accustomed to be sung. But as the ardor of the human heart toward God grows cold, and the fervent feeling of devotion grows chill, in many places now the morning office is celebrated at first light, toward dawn, and from this it takes its name. For matuta among the Latins signifies dawn; whence the morning time is called matutinum: < Psal. 62> because it passes into 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 You I watch at daybreak.” And “in the morning I shall meditate on You.” Ecclesiasticus likewise says of the righteous man: “The just man will give his heart to keeping watch early in the morning, to the Lord” < Sap. 16> who made him. Finally, Solomon in the Book of Wisdom: “One ought to anticipate the sun with your blessing: and”

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EX PO. 521 ad ortum lucis te adorare. 3 Psal. 50 Porrò in huius solius officij exordio præponitur ille versus psalmi quinquage simi. Domine labia mea aperies: & os meum annunciabit laudem tuâ. Quoniâ illud, principiu[m] est diuinę laudis to- < Psal. 50> tius diei. Idcirco in eo præsertim petimus & pro illa matu tina & reliqua illius diei rite exoluêda laude, labia nostra non tâ oris q[uæ] cordis nobis à domino aperiri: vt digne lau- < Esa. 29> dem eius annunciemus, & non faciamus vt illi: de quibus conqueritur dominus per prophetam. Populus hic labiis me honorat: cor autem eorum longe est à me. Et merito quidem id petimus, quoniam nisi ipse dominus nostra a- < Psal. 69> periat labia, & gratiam præstet ipsum pro dignitate laudâ di: non erit grata diuinis auribus neque accepta laus no- stra. Cæterùm subiungitur supradicto versui continuo hic versus psalmi sexagesiminoni. Deus in adiutorium meum < Psal. 69> intende: domine ad adiuvandum me festina. Qui & om- nium horarum canonicarum præponitur initio: ad impe- trandam dei præsentem gratiam & opem, sine qua nihil o- nino facere possumus. Itaque hoc versu nostram confiten- < > tes fragilitatem, & bene agendi ex nobis insufficientiam: diuinum sedulo imploramus auxiliu[m], cuius adiutorio de- < > bitas & gratas ei laudes offeramus. Quemadmodum & in < > omnium horarum fine: subnectitur ex institutione eccle- < > siastica, ea gratiaru[m] actio. Benedicamus domino: deo gra- < > tias. Per quam de absoluta dei adiutorio laude, perfecta- < > que cuiusque horarum co[m]pletione gratias agimus. Et ita < > ad illum qui alpha est & , principium & finis, in primor- < > dio horarum canonicarum & exitu per piam invocatione < > conuertimur: mysticumque & spiritualem co[m]plemus cir- < > culu[m], regressi demu[m] in eum à quo coepimus exordium. < 4> Quid signet dictio Halelu ia, quid Homilia, quid etiam particula Amen nobis indicet. < 4> Voniam in principio officij matutini & cuiusq; < > cæterarum horarum canonicarum: post superdi < > uinæ trinitatis laudem in concilio Nicæno insti < > tuta, scilicet gloria patri & filio, & spiritui san- < > cto, subiungitur dictio, halelu ia, & in vsu ecclesiastico sæ < > pius

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EX PO. 521 to adore you at the rising of the light. Ps. 50 Moreover, at the beginning of this sole office, that verse of Psalm fifty is set before it: “O Lord, open my lips, and my mouth shall proclaim your praise.” For that is the beginning of the divine praise of the whole day. Therefore in it we especially ask, both for that morning praise and for the rest of the day to be duly performed, that our lips may be opened by the Lord, no less than the lips of our hearts, so that we may worthily proclaim his praise, and not do as those do of whom the Lord complains through the prophet: “This people honors me with their lips, but their heart is far from me.” And rightly indeed do we ask this, since unless the Lord himself open our lips and grant the grace to praise him as is fitting, our praise will not be pleasing to the divine ears nor acceptable. Furthermore, to the aforesaid verse there is immediately added this verse of Psalm sixty-nine: “O God, make haste to help me; O Lord, make haste to help me.” This too is placed at the beginning of all the canonical hours, to obtain God’s present grace and aid, without which we can do nothing at all. Thus, confessing by this verse our frailty and our own insufficiency for doing good, we diligently implore divine help, by whose assistance we may offer to him the due and acceptable praises. And likewise at the end of all the hours, by ecclesiastical institution, that act of thanksgiving is appended: “Let us bless the Lord. Thanks be to God.” By this we render thanks for God’s accomplished aid in praise, and for the perfect completion of each hour. And so, by devout invocation, we turn to him who is Alpha and, the Beginning and the End, at the commencement and the conclusion of the canonical hours; and we complete a mystical and spiritual circle, finally returning to the one from whom we began our starting point. < 4> What the word Halelu ia signifies, what Homilia, and what the particle Amen also indicates to us. < 4> Since at the beginning of the morning office and of each of the other canonical hours, after the praise of the divine Trinity instituted in the Council of Nicaea, namely “Glory be to the Father, and to the Son, and to the Holy Spirit,” the word halelu ia is added, and in ecclesiastical usage very often

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HORARVM 522 pius eadem repetitur ac replicatur, quid dictio illa signet noscere operæ precium est. Sane qui lingua[m] 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 voce[m] 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, prohibetque 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 ide 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

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HORARVM 522 it is worthwhile to know what that word signifies, since it is repeated and recited in the same way. Surely those who are skilled in the Hebrew language and know its rules and teachings judge that this term contains in itself two complete words. The first is trisyllabic: it is aspirated 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 among them into one syllable. Among the Greeks, however, that latter word is disyllabic, because they always pronounce those two vowels, i and a, separately and apart. The Latins, however, in pronouncing the said word more closely imitate the manner of the Greeks according to common usage. It signifies, however, halelu ia: the same as “praise the Lord.” For halelu is a Hebrew verb meaning “praise”; ia, however, is the name of God, signifying the Lord. As our Jacobus Stapulensis carefully noted in his exposition of Psalm 110. That name is taken from the sacred Scriptures, in which it is expressed unchanged in order to signify God’s praise. <Thob. 13> as in the thirteenth chapter of Tobit. “From polished and clean stone all its streets shall be paved, and through its lanes halelu ia shall be sung.” And in the Apocalypse, chapter nineteen. <Apoca. 19> “After these things 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 as the voice of many waters, and as the voice of mighty thunderings, saying, halelu ia, for the Lord our God omnipotent has reigned.” But during the whole intervening time from Septuagesima to Easter, holy Church sets aside that song of joy, so that it may take up the mourning of penance for sins to be expiated, and it forbids it to be said in the ecclesiastical office on those certain days. Instead of it, at the beginning of each hour, after the acclamation of the most blessed Trinity, it adds: “Praise to you, Lord: king of eternal glory.” This sentence in Latin almost exactly explains what the Hebrew word halelu ia means, with this one exception: that the Hebrew word exhorts the faithful to praise the Lord. The Latin sentence in its place, directing speech to God, asks that praise be given and offered to him. Again

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EXO. 523 Rursum quoniam in officio matutino plerunque evangelicæ lectioni subnectitur expositio illius, ab aliquo sacro doctore sumpta, quæ homilia vulgo nuncupatur: quid id signet nomen, etiam operæ precium est dinoscere. Homilia dicitur colloquium vel sermo ad populum: aliquem sanctæ scripturæ locum explanans. Descenditque à verbo Græco omileo: quod sermocinari & colloqui signat. Hieronymus ad Heraclium. D[omi]n[u]s supplere cupimus ea quæ ab Origene operata sunt: sicut in homiliis vel oratiunculis in Genesim & Exodum secimus. Inde deducitur adiectionum homiliacus: quod significat aliquid ad homilia[m] pertiuens. Idem Hieronymus. Quem laboré idcirco suscepiimus: ne pulsatæ quæstiones & relictæ (quod homiliaco dicendi genere ab illo sæpe fieri assolet) latino lectori fastidium generarent. Itaque homilia beati Augustini, Hieronymi, aut cuiusuis sacrorum doctorum de lectione evangelica: est sermo illius de euangelio ante lecto, sententiæ ipsius explanotorius. Debet auté illud nomé à latinis per i in secunda syllaba scribi semper & proferri, quoniam apud Græcos eo in loco scribitur per iota: quod nunqua[m] in e mutatur cum græca dictio transit in latinam, sed impermutatum manet & scriptura & sono. 6 Demùm quoniam in fine orationis matutinæ & omnium orationum ecclesiasticaru[m] subiungitur dictio Amé: quidnam etiam illa significet non est silentio prætereundum. Scire igitur par est, eam dictione in calce orationu[m] positam, optâris esse particulam: & significare idem quod fiat, siue compleatur illud quod in oratione ante dicta postulatum est. In qua quidem significatione: sæpius in sanctis sumitur eloquiis, vt Deuteronomij vicesimo septimo capite iteru[m] atque iteru[m] hæc sententia repetitur ad singulas maledictiones inibi expressas. Et respondebit omnis populus & dicet. Amen. Etiam Tobi[us] capite non post imprecationem benedictionum à Gabelo Tobiæ iuniori factu[m]: subiungit sacra illa historia. Cúmque omnes dixissent amen: accesserunt ad conuiuiu[m]. Præter hanc autem significationem ea dictio in sacris euangeliis alteram habet admodum frequentem acceptionem: qua assertoria est particula siue affirmatoria, tantum valens sicut vere. Et peculiariter à domino nostro Iesu Christo (qui summa veritas et)

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EXO. 523 Again, since in the morning office there is for the most part joined to the Gospel reading the exposition of it, taken from some sacred doctor, which is commonly called a homily: it is worthwhile also to learn what that name signifies. A homily is called a conversation or discourse to the people, explaining some passage of Holy Scripture. And it comes from the Greek word omileo, which means to speak and converse. Jerome to Heraclius. We desire to supply the things of the Lord that were worked out by Origen: as we have done in the homilies or little discourses on Genesis and Exodus. From this is derived the adjective homiliacus: which signifies something pertaining to a homily. The same Jerome. The labor for which therefore we have undertaken this work: lest questions that have been raised and left unresolved (which he is often accustomed to do in the homiliac manner of speaking) should generate disgust in the Latin reader. Therefore a homily of blessed Augustine, Jerome, or any of the sacred doctors on the Gospel reading: is that doctor’s discourse on the Gospel previously read, an explanatory statement of its meaning. But this name ought by the Latins to be written and pronounced always with i in the second syllable, since among the Greeks in that place it is written with iota: which is never changed into e when the Greek word passes into Latin, but remains unchanged both in writing and in sound. 6 Moreover, since at the end of the morning prayer and of all ecclesiastical prayers the word Amen is added: what it also signifies must not be passed over in silence. It is therefore fitting to know that, the word placed at the end of prayers, it is an optative particle: and signifies the same as “let it be done,” or “let that be fulfilled” which has been requested in the aforesaid prayer. In this sense it is very often taken in the sacred writings, as in Deuteronomy, chapter twenty-seventh, the same sentence is repeated again and again to each of the curses expressed there. And all the people shall answer and say, Amen. Also in Tobias, chapter not after the imprecation of blessings made by Gabel to Tobias the younger, the sacred history adds. And when all had said Amen, they went to the feast. Besides this meaning, however, that word has another very frequent use in the sacred Gospels: where it is a confirming particle or an affirmative one, having the force of verily. And especially by our Lord Jesus Christ (who is truth itself and)

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524 HORARVM est) sæpius nominata legitur in sacra euangelicæ doctrinę explicatione: ad assertionem eorum quæ protulit. Apud tres quidem priores evangelistas in singulis sentetius quibus inseritur: vnice & semel posita, vt amen dico tibi, amen dico vobis, Apud beatum verò Ioanem: semper in eadem sententia, geminata, vt amen amen dico vobis. Cæterùm propter reverentiam & venerationem assertionis diuinæ veritatis: noluerunt interpretes vocem illâ amen in alienam transferre linguam, sed eam hebream vt est dimiserunt, quatenus in illa, integre sicut à domino prolata est dimissa: honoraremus syncerius summam & diuinam veritatem, ea dictione nobis assertam atque co[n]probatam. 7 Drima, tertia, sexta & nona. <Matth. 27> Primæ horæ officium circa solis ortum celebrari ex instituto ecclesiastico est solitum: in commemoratione quòd ea hora Christus à Iudæis Pilato traditus est, quemadmodum perhibet Matthæus dicens. Mane autem facto, concilium inierunt omnes principes sacerdotum & seniores populi aduersus Iesum: vt eum morti traderent. Et vinctum adduxerum eum, & tradiderunt Pontio Pilato præsidi. Idem quoque perhibent Marcus & Ioannes. Eadem itidem hora, angelus stola candida coopertus nunciauit mulieribus ad sepulchrum Christi visitandu[m] progressis: ipsum à mortuis resurrexisse. Et valde mane (inquit Marcus) vna sabbatorum veniunt ad monum[en]tum: orto iam sole. Rursum eadem hora Christus post resurrectione discipulis frustra in piscatione tota nocte occupatis apparuit: in littore maris consistens, & an pulmètarium haberent interrogans, vt ostendit Ioannes dices. Mane autem iam facto: stetit Iesus in littore, non tamen cognouerunt discipuli quia Iesus esset. Demùm circa eandem horam dominus pro sua dignatione in templum venire est solitus: ad docendum populum, quemadmodum ait Ioannes. Iesus autem perrexit in montem Oliveti, & <Ioann. 21> diluculo iterum venit in templum: & omnis populus venit ad eum, & sedens docebat eos Denique inter diurnas horas (nam matutinum officium: nocturno magis tempori

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524 OF THE HOURS is) is more often read, in the exposition of sacred evangelical doctrine, in support of the assertion of those things which he brought forward. Among the first three evangelists indeed, in the individual sayings in which it is inserted, it is placed once and only once, as: amen I say to you, amen I say to you. But with blessed John: always in the same saying, doubled, as: amen, amen, I say to you. Moreover, out of reverence and veneration for the assertion of divine truth, the interpreters were unwilling to transfer the word amen into another language, but left it in Hebrew as it is, so that in that form, left whole as it was spoken by the Lord, we might more sincerely honor the highest and divine truth, confirmed and proved to us by that expression. 7 Prime, terce, sext, and none. <Matt. 27> The office of Prime, about the rising of the sun, was customarily celebrated by ecclesiastical institution, in commemoration of the fact that at that hour Christ was delivered by the Jews to Pilate, as Matthew relates, saying: “And when morning had come, all the chief priests and elders of the people took counsel against Jesus, to put him to death. And they bound him and led him away, and delivered him to Pontius Pilate the governor.” Mark and John likewise relate the same. At the same hour, the angel, clothed in a white robe, announced to the women who had gone to visit Christ’s tomb that he had risen from the dead. “And very early in the morning” (says Mark), “on the first day of the week they come to the tomb, the sun having already risen.” Again, at the same hour Christ after the resurrection appeared to the disciples, who were occupied all night in vain at fishing: standing on the shore of the sea, and asking whether they had any fish, as John shows, saying: “But when morning had now come, Jesus stood on the shore; yet the disciples did not know that it was Jesus.” Finally, about the same hour the Lord was accustomed, by his condescension, to come into the temple to teach the people, as John says. “Jesus went to the Mount of Olives, and <John 21> early in the morning again he came into the temple; and all the people came to him, and sitting, he taught them.” Finally, during the daytime hours (for the morning office:

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EXO. 515 ti assignatur) primit[ur] deo laus in officio primæ persoluitur, & in eo sucûdum euangelicum monitum, primu[m] quæritur regnum dei & iustitia eius, ideo. < Matth. 6> In ecclesiasticum officium: primæ nuncupationem merito sibi assumit. 8 II At verò hora tertia deo laus ex instituto ecclesiastico, < Marc. 15> exoluitur, in recordationem mysterij dominicæ passionis: quòd ea hora linguis Iudæorum succlamatium ad Pilatum vt Christus crucifigeretur, ipse crucifixus est: vt ait Marcus. Erat autem (inquit) hora tertia: & crucifixerunt eum. Perhibent auté alij evangelistæ, quòd hora sexta cruci affixus sit Christus: quoniam de ipso crucifixionis actu loquutur. Marcus autem de improbo Iudæorum conatu & studio facit sermonem: quo importunis clamori bus & linguæ procacitate renitentem Pilatum impellere tentarût in Christi crucifixione, & demum inualuerût voces eoru[m]. Eade[m] etia[m] hora scilicet tertia, spiritus sanctus in ignearum linguarum forma descendit in discipulos: ipsosque reddidit celeberrimos euangelicæ legis præcones, quemadmodum beatus Petrus inundante spiritus gratia plenus: ait ad irridentes Iudæos. < Act. 2> Non enim (vt æstimatis) hi ebrij sunt: cum sit hora dici tertia. Neque eâ quæ proxime sequitur primam horam: in ecclesiasticoru[m] officiorum designando tempore, secundam appellare quis rectè possit, tum quòd hic non attendendus est naturalis numerorum ordo & continuus, secundum quem primo secundum subiungitur, secudo tertium, & tertio quartum: quæadmodum is ordo obseruatur in supputandis horis horologiorum, sed solum aduertenda est illarum horaru[m] denominatio, quæ in sacris literis manifestius sunt annotatæ: & in quibus aliquod mysterium aut veteris aut nouæ legis peractum legitur. Secunda autem hora, neque in sanctis scripturis celebrata inuenitur: neque in ea aliquod præcipium aut insigne redemptionis nostræ sacrametum memoratur fuisse completum. Eadem etiam ratione neque quarta neque quinta hora, aut reliquæ cõtinuato naturali ordine numerandi occurentes: hîc quæritandæ sunt aut nominandæ. Quoniam hic non de horariis temporu[m] spaciiis sit sermo: cum vna hora ecclesiastici officij, tres fere horas temporarias & trium horarum horologij complectatur interualla, vt hora prima ecclesiastica: secundu[m], no- stræ

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EXO. 515 When it is assigned, praise is first offered to God in the office, and in it the evangelical admonition is fulfilled: “Seek first the kingdom of God and his righteousness,” therefore. <Matt. 6> In ecclesiastical office, it rightly takes the name of the first hour. 8 II But at the third hour, praise is offered to God according to ecclesiastical custom, <Mark 15> in remembrance of the mystery of the Lord’s Passion: because at that hour, when the Jews were shouting to Pilate that Christ should be crucified, he was himself crucified, as Mark says: “And it was the third hour, and they crucified him.” But other evangelists report that Christ was fastened to the cross at the sixth hour, because they are speaking of the actual act of crucifixion. Mark, however, speaks of the wicked effort and zeal of the Jews, by which, with importunate cries and shameless speech, they tried to drive the resisting Pilate to the crucifixion of Christ, and at last their voices prevailed. Likewise at that same hour, namely the third, the Holy Spirit descended upon the disciples in the form of fiery tongues, and made them most celebrated heralds of the evangelical law, just as blessed Peter, filled with the grace of the Spirit pouring out upon him, said to the mocking Jews: <Acts 2> “For these men are not drunk, as you suppose, since it is the third hour of the day.” Nor, because it follows immediately after the first hour, can one rightly call it the second hour in designating the time of ecclesiastical offices; both because here one must not attend to the natural and continuous order of numbers, according to which second follows first, third follows second, and fourth follows third, as that order is observed in counting the hours on clocks, but only to the designation of those hours which are more clearly noted in the sacred writings, and in which some mystery of either the old or the new law is read to have been accomplished. The second hour, however, is found to be celebrated neither in the Holy Scriptures nor is any principal or notable sacrament of our redemption remembered to have been completed in it. For the same reason, neither the fourth nor the fifth hour, nor the rest occurring in the natural continuous order of numbering, are here to be sought out or named. Since here the discussion is not of the hourly spans of time; for one hour of ecclesiastical office contains almost three temporal hours and the intervals of three hours of the clock, as the first ecclesiastical hour: second, no- stræ

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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 finum 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. < A7. 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 evangelistæ: circa horam nonam clamas voce magna expirauit. < Matth. 27> Circa eandem etiam horam des- < Ioan. 19> cendit

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HOURS of the computation contains the sixth, seventh, and eighth hour of the morning time. The third hour of the canonical office includes the ninth, tenth, and eleventh before noon. The sixth canonical hour comprises the twelfth hour at noon, likewise the first and second after noon. Finally, the ninth hour of the ecclesiastical office embraces and includes the third, fourth, and fifth hours after noon. < John 19 > 9 Moreover, at the sixth hour the daily praises are offered 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. < Matt. 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, grown pale and dark, with its light withdrawn, seemed to have shone for its own Creator and for all things. Again that 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 streams of His saving teaching (and through her to all the Samaritans), granting them knowledge of Himself as truly the Saviour of the world, and, under their figure, more kindly manifesting Himself to the whole world in the sixth age through the assumed dispensation of the flesh: and declaring Himself the Saviour. The divine evangelist John did not keep this silent, when he said: Now Jacob's well was there. Jesus therefore, being wearied with the journey, sat thus upon the well. And it was about the sixth hour. A woman of Samaria came to draw water. On that same hour at last, the most blessed Peter, intent on prayer, had a vision concerning the people of the Gentiles to be gathered together into the one bosom of the Church by faith, when he saw a sheet descending from heaven full of quadrupeds, birds, and creeping things, as also the Acts of the Apostles testify: Peter went up, they say, to the upper part to pray; about the sixth hour. < A7. 10 > 10 Finally, at the ninth hour the holy Church celebrates God with daily praises, in memory of the most bitter death of the Lord, which He endured for us at that hour. For as the sacred evangelists write: about the ninth hour He cried with a loud voice and expired. < Matt. 27 > About the same hour also des- < John 19 > cended

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EXPO. 517 cedit 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. < Act. 3> Eade[m] quoque hora discipuli domini ad orationem conuenire sunt soliti: quemadmodum acta perhibent apostolica de Petro & Ioanne, quòd ascendebant in templum 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: < Luc. 19> quæ in crepusculo apparere solet, & dici extremitatem nunciare, quoniam circa declinationem dici & finem: officium verpertinum celebrari est institutum. < Matth. 26> Et id quidem in memoriam depositionis domini de cruce: circa illam horam à venerabili & pio Ioseph atq; Nicodemo, permittente Pilato factam. Etiam in recordationem institutionis sanctissimi sacramenti eucharistia. < Luc. 24> quod vespere facto post manducationem agni paschalis typici, coram discipulis suis in vltima coena dominus instituit, vt perhibent euagelistæ. Præterea circa eande[m] horam duobus discipulis euntibus in Emaus apparuit dominus post resurrectione in specie & forma peregrini: scripturarum interpretatione eos illuminauit, & demu[m] in fractione panis se illis exhibuit cognoscendum. Mane (inquiuit illi ad dominum: iam eloquiis eius inflammati) nobiscum 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, that he might liberate the holy fathers therefrom, and triumph over the prince of this world. Finally, one of the soldiers at about the same hour opened his side with a lance; and immediately blood and water came forth, for the remission of our sins. <Act. 3> Likewise at that hour the disciples of the Lord were accustomed to come together 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 the lame man who had been lame from his mother’s womb was straightway healed in the name of our Lord Jesus Christ, according to Peter’s word, and walked rightly: for the strengthening of 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 very well in the third book of the Institutes of the Monks, chapter two, relating many things similar to what has been said. De officio uepertino & completorij. <11> Vespers are generally thought to be so called from the evening star: <Luc. 19> which is accustomed to appear at twilight, and to announce the end of the day; for around the declining and end of the day the evening office was instituted to be celebrated. <Matth. 26> And this indeed in memory of the Lord’s being taken down from the cross: at about that hour it was done 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. <Luc. 24> For in the evening, after the eating of the typical Paschal lamb, the Lord instituted it before his disciples at the Last Supper, as the evangelists attest. Moreover, around the same hour the Lord appeared to the two disciples going to Emmaus after the resurrection in the appearance and form of a stranger: by the interpretation of the Scriptures he enlightened them, and at last in the breaking of bread he made himself known to them. “Stay with us,” said he to the Lord, now inflamed by his words, “for it is toward evening, and the day is already far spent.” <12> Compline is said, they think, because in it the daily office of praise, to be paid by the Church to God, is completed; since, when compline is finished, nothing else remains of it

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HORARVM < Matth. 27> illius diei peragendum orationis sacrificium. Celebratur autem & id postremo loco: in memoriam sepulturæ domini, quæ reverenter & devote illi exhibita est cum aro- < Matth. 27> matibus & sindone munda circa ipsius dici terminu[m]: quæ- admodum testantur euangelistæ. Circa eandem etiam horam completorij dominus noster deuicta morte iam redi uiius, discipulis in domo ob metum Iudæorum clausis apparuit: & suæ resurrectionis testimonia certissima in osté sione manuum & lateris, manducatione, locutione, & cæteris argumentis præbuit, quemadmodum scribit Ioãnes < Ioan. 20> dicens. Cú sero esset die illo vna sabbatorum, & fores essent clausa vbi erant discipuli co[n]gregati propter metum Iudæorum: venit Iesus & stetit in medio, & dixit eis, pax vobis. Porrò ipsius completorij officium inchoarur præter morem cæteroru[m], ab eo versu psalmi octogelimiquarti. < Psal. 84> Conuerte nos deus salutaris noster: & auerte iram tuâ ad nobis, vt per illum in fronte huius completoriæ orationis petamus à deo si in diurnis actibus (qui iam propemo dû sunt transacti & completi) ab eo sumus auersi per culpam, & cogitatu maligno verbo aut opere ipsum in die offendimus: nos iterum ad se conuertat, animum nostru[m] secularibus distractum curis, ac terrenis occupatu[m] negociis ad se reuocet & colligat: irâmque suam quam meremur ob commissa in die peccata, à nobis benignius auertat ac moueat. Cæterum hæc quæ de canonicarum horaru[m] ratione paucis perstrinximus: diffusius & latius pertracta[m] tur in opere, quod inscribitur rationale diuinorum officiorum. Cuius author in quinto illius voluminis libro am plam facit determinationem de septem horum canonicarum officiis: omnium quæ in iis fiunt rationem exacte & particulatim reddens. Qui igitur plura de his quàm in præsentia afferutur nolcere cupit: ad eum recurrat locu[m], ex quo & nosipsi multa hic desumplimus. De uariis eorum denominationibus qui ad ecclesiam spectant: aut ab eius gremiosunt separati. < A> At quoniam partim sanctis literis, partim verò in sacris authoribus qui piis operibus & scriptis suis eloquia domini elucidaru[m] passim occurru[m] variis nomini-

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HOURS < Matth. 27> the sacrifice of prayer to be performed on that day. And this is celebrated in the last place: in memory of the burial of the Lord, which was reverently and devoutly offered to Him with aro- < Matth. 27> mats and a clean linen cloth around the end of that day, as the evangelists testify. About the same hour of compline also, our Lord, death having been conquered, now returned to life, appeared to the disciples in the house, the doors being closed for fear of the Jews; and He gave the most certain witnesses of His resurrection by the showing of His hands and side, by eating, speaking, and other proofs, as John writes, < Ioan. 20> saying: When it was evening on that day, the first of the sabbaths, and the doors were closed where the disciples were gathered because of fear of the Jews: Jesus came and stood in the midst, and said to them, Peace be with you. Moreover, the office of this compline begins, unlike the others, from that verse of Psalm eighty-four. < Psal. 84> Convert us, O God our Savior: and turn away your anger from us, so that through it, at the beginning of this compline prayer, we may ask of God that if in the acts of the day (which are now almost past and completed) we have been turned away from Him through fault, and have offended Him in the day by evil thought, word, or deed: He may turn us again to Himself, may recall and gather our mind, distracted by worldly cares and occupied with earthly business, to Himself, and may more kindly turn away from us and remove the anger which we deserve for sins committed in the day. But these things which we have briefly touched upon concerning the order of the canonical hours: are treated more fully and extensively in the work entitled Rational of the Divine Offices. In the fifth book of that volume its author makes a broad determination concerning the seven offices of these canonical hours, giving an exact and detailed account of everything that is done in them. Whoever therefore wishes to know more about these things than is here presented: let him return to that place, from which we ourselves have also drawn much here. On the various names of those who belong to the church, or are separated from its bosom. < A> And since partly in the sacred writings, partly in the sacred authors who by their pious works and writings have everywhere illuminated the sayings of the Lord, various names occur...

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EXO. 519 nominibus nucupati qui aliquod in ecclesiæ munus obeu[n]t certumque in ea gradum constituunt, aut qui ab ecclesiæ sinu ob incredulitatem aut prauitate 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, ludæi, & 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 edoceba[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 Energumi- ni. 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. 519 names applied to those who perform some office in the church and hold a certain rank in it, or who have been cast out and separated from the bosom of the church because of unbelief or wickedness: come now, let us give at least a brief account of those designations, as we have been asked, explaining who are called catechumens, neophytes, energumens, apostates, penitents, ministers, the holy people, monks, pagans, unbelievers, schismatics, heretics, Jews, and Hebrews. Catechumens. 13 Catechumens are called those who have been taught the mysteries of the sacred faith, and instructed in what they ought to believe, though they have not yet been washed in the saving waters of baptism, nor regenerated in Christ. For in the primitive church, when adults were about to receive the sacrament of baptism, they were first taught for some time the articles of the sacred 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 they received baptism, they were called catechumens. As it is read of blessed Martin, that while still a catechumen he clothed Christ in the poor man’s garment and in the poor man. And that Greek name comes from the verb catechizo, as, are: which signifies I teach, I instruct in the faith, I train; and blessed Paul uses it when writing to the Galatians: let him that is taught in the word communicate to him that catechizes him in all good things. Gala. 6 Neophytes. 14 Neophytes are so called: those who have recently been converted to the faith, and have lately devoted themselves to its sacraments: as it were a new shoot of faith and a new plant, newly planted. For the Greeks call it neos: but phyton means a plant. Hence Jerome, against the Luciferians: Do you not know that laymen and clerics have one Christ, and that there is not one God 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 with 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 energeo, which means to act and to move. Among the Latins they are called arreptitii, laruati, or (to use the common term) demoniacs. Such was that Corinthian who, on account of incest, was delivered by the apostle to Satha 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 II 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 II Poenitentes sunt qui à grauibus quæ antè comiserunt peccatis pedem reuocantes: publicam in totius ecclesiæ conspectu poenitentiam 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 compleisset poenitentiam: quam ille humiliter, suscepit & expleuit. <Ministri.> 18 II 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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of the hours unto the destruction of the flesh, that his spirit might be saved, as Paul writes to the Corinthians. Such are those whom our Lord in the Gospel, and his disciples, delivered by the power of the divine name from the vexation of demons. <Apostates.> 16 II Apostates are those who depart from the faith they have professed, and have publicly fallen away into unbelief or into horrible crimes contrary to the laws of God. Such as one who denies the faith of Christ: those who sink into Judaism or the filthy practices of Muhammad, or who defile themselves with foul lusts or other desires, incestuous persons, notorious concubinaries, poisoners, magicians, usurers, and others publicly involved in grave crimes. And they are so called by the Greek name from 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 apostatare means to abandon the faith of Christ once received and to fall away from it; or also to depart from uprightness, fairness, and justice. Whence the Ecclesiasticus: Wine and women make the wise to apostatize: and reprove the sensible. <Eccl. 19 Penitents.> 17 II Penitents are those who, turning back from the grave sins they previously committed, perform public penance in the sight of the whole church, asking to be reconciled to Christ and again joined to the ecclesiastical body, from which by their wickedness they have fallen away. Indeed, in the early constitution of the church, public penance was for the most part imposed on sinners for enormous and abominable sins: for their own humiliation and as an example to others. As is handed down in memory concerning blessed Ambrose: that he barred the Emperor Theodosius from entering the church, until he had completed a penance worthy of the crime committed; which penance he humbly undertook and fulfilled. <Ministers.> 18 II Ministers are called those who stand by the pontiff himself or by the priest celebrating the sacred rites, for the ministry of the holy altar, and who supply whatever is necessary for this or for the administration of the other sacraments, according to each one’s office. And these are called by us deacons and subdeacons: concerning whom a more extensive determination will be made a little later. Although under the name of ministers there are sometimes also included those appointed to the minor orders: doorkeepers, acolytes, readers, exorcists, because they also render ministry in sacred matters to the higher orders. Plebs

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EXPO: 531 < Plebs sancta.> 19 II Plebs sancta, laicoru[m] est multitudo vt co[n]iugatoru[m] & vitam agentium ciuilem, qui non admittuntur secundum primariam ecclesiæ sanctionem ad exhibedum altari san- cto ministerium tamen ad sacrorum mysteriorum contui- tum simul & participationem recipiuntur. A fide enim quam sunt amplexi no[n] desciverunt, neque à diuina lege per publica scelera exorbitarunt: idcirco pro sui status ra- tione ad sanctam ecclesiæ communionem pertinent. < Monachi> 20 II Monachi sunt qui vitam diuiduam & quæ in cu- ris agitur seculi à se abdicarunt: & deo in co[m] emptu mun- di & semotione à publico hominum congressu seruiunt, ita dicti à solitudine: quòd solitariam & à vulgi strepitu remotam vitam degunt. Habent & id nomen ab vnitate: quòd repudiata multiplicitate negociorum huius seculi, ad vnitatem se colligant & singulares se deo totos man- cipent. Hi in primitiua ecclesia græco nomine therapeu- tæ: latine cultores dicti sunt. Verùm de supradictis ec- clesiasticæ sortis gradibus & nuncupationibus: beatus pæ ter Dionysius in libro de ecclesiastica hierarchia præser- tim capite tertio, quinto, & sexto, amplissimam habet & sacratissimam determinatione[m], ad quam, exactius quàm nos præstare possemus omnia discutientem: ex hoc loco lectorem remittimus. < Pagani. Psal. 99> 21 II Pagani dicuntur gentiles, siue qui idola colunt: & nomine gentium in scriptura nuncupantur, vt in psalmo, quoniam omnes dij gentium dæmonia: dominus autem cælos fecit. Augustinus in prologo libri de ciuitate dei. Interea cum Roma Gothorum irruptione agentium sub rege Alarico, atque impetu magnæ cladis eversa est, eius euersionem deorum falsoru[m] mutuorumq; cultores (quos visitato nomine paganos vocamus) in Christianam reli- gionem referre conantes: solito acerbius & amarius deu[m] veru[m] blasphemare coeperunt. Et paulò pòst. Quoru[m] quin- que primi eos refellunt, qui res humanas ita prosperari volunt: vt ad hoc multoru[m] deoru[m] cultum (quos pagani co- lere consueuerunt) necessarium esse arbitrentur, & quia prohibentur, mala ista exoriri atque abundare conten- dunt. Inde paganismus, paganorum ritus. idem à Græcis ethnici dicuntur, q[ui] ethno; gētem significet vt apud Mat- thæum 11 ij Matth. 18

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EXPO: 531 < Holy People.> 19 II The holy people is the multitude of laypeople, that is, of those joined in marriage and living a civil life, who are not admitted, according to the primary sanction of the Church, to render service at the holy altar; yet they are received for the beholding and also the participation of the sacred mysteries. For they have not departed from the faith which they embraced, nor have they broken away from the divine law through public crimes: therefore, by reason of their condition, they belong to the holy communion of the Church. < Monks> 20 II Monks are those who have renounced the divided life and the life spent in the cares of the world, and serve God in contempt of the world and by withdrawal from the public company of men; so called from solitude, because they lead a solitary life, removed from the noise of the crowd. They also have this name from unity, because, rejecting the multitude of the affairs of this world, they gather themselves into unity and dedicate themselves wholly and alone to God. In the primitive Church they were called by the Greek name therapeutae; in Latin, cultores. But concerning the above-mentioned grades and names of the ecclesiastical order, the blessed father Dionysius, in the book On the Ecclesiastical Hierarchy, especially in the third, fifth, and sixth chapters, has a most ample and sacred exposition, to which, since it treats everything more exactly than we could, we refer the reader from this place. < Pagans. Psal. 99> 21 II Pagans are called gentiles, or those who worship idols; and in Scripture they are named by the term gentiles, as in the psalm: “For all the gods of the gentiles are demons; but the Lord made the heavens.” Augustine in the prologue of the book On the City of God. Meanwhile, when Rome had been overthrown by the Goths under King Alaric’s invasion and the blow of a great disaster, those who worshiped false and mutual gods (whom by a customary name we call pagans), trying to refer its overthrow to the Christian religion, began to blaspheme the true God more harshly and bitterly than usual. And a little later: “Of these, the first five refute those who wish human affairs to prosper in such a way that they think the worship of many gods (whom the pagans were accustomed to worship) necessary for this, and since it is forbidden, they contend that these evils arise and abound.” Hence paganism, the rites of the pagans. The same are called ethnic by the Greeks, since ethnos signifies a nation, as in Matthew. 11 II Matt. 18

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HORARVM 332 thæum legitimus. Quòd si ecclesiam nô audierit, sit tibi si- cut ethnicus & publicanus. Dicuntur autem pagani à pa- gis seu vicis rusticis, q[ui] illos incolentes & ab vrbiu[m] frequé tatione remoti rarius verè fidei doctrinam audire ac per- cipere fuerint soliti, quæ potissimum in vrbibus ac homi num frequentia tradebatur. Et idecirco tardius ab idoloru[m] cultu reuocabâtur, aut Christiano ritu imbuti facilius ad pristinam idolorum culturam relabebantur, cum non ad- esset qui errantes corrigeret. < Infideles. 1. Timot. 4 1. Timot. 5> 22 II Infideles sunt, qui fidem catholicam non tenent, neque in deum credunt, sicut ediuerso fideles sunt, qui re etam fidei confessionem seruant. Inde infidelitas: incredu litas. Ita enim vtroque vocabulo vtitur beatus Paulus ad Timotheum scribens. Speramus (inquit) in deum viuum: qui est salvator omnium hominum, maxime fidelium. Et rursum. Qui autem suorum & maxime domesticorum cu ram non habet: fidem negauit & est infideli deterior. Est autem infidelium ratio: gneralis admodum & multos co- plectens, nam pagani: infideles sunt. Agareni itidé & Tur carum populus infidelis. Iudæi quoque nunc adhuc suo ritui addicti: sunt infideles. Soli autem Christiani & qui legem Christi capessunt: fideles sunt quia quam debet fi- dem amplectuntur. < Schismatici. > 23 II Schismatici sunt qui vnitaté ecclesiæ scindere ni- tuntur: & eius sub vno summi pastoris vicario collectionem, quemadmodum ij qui vero pontifice summo rele- cto: alium sibi constituere anniterentur. Hinc schisma di- citur scissura seu diuisio ecclesiæ: cum vna pars Christianorum vnum sequitur vt summum pontificem, & altera alterum. Vnde scribit beatus Paulus ad Corinthios. Ro- go vt idipsum dicatis omnes: & non sint in vobis schisma- ta. 24 II Hæretici sunt qui pietati & rectitudini fidei co[n]trariam positionem & sectam pertinaciter defendunt, aut eam primum adinuenientes: quales fuerunt Arrhius, Sabellius, Eunomius & cætera nigræ cohortis turba, si- ue hæresiarcharum nomine notatur, aut ab aliis adinuen- tam sequentes: quales fuere Arrhiani, Sabelliani, Euno- miani, & cæteri, cum cæcis ducibus quos sequebantur in errorum barathru præcipitati. Inde hæresis est secta syn- cæritati fidei catholicæ aduersa atque repugnans: quâ ta- men

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HORARVM 332 theum legitimate. But if he will not hear the Church, let him be to thee as a heathen and a publican. Now pagans are so called from the pagi or rustic villages, because those inhabiting them, being removed from the frequenting of the cities, were less often accustomed truly to hear and receive the doctrine of the faith, which was especially handed down in the cities and among crowds of men. And for this reason they were more slowly recalled from the worship of idols, or, once imbued with the Christian rite, they more easily slipped back into the former worship of idols, since there was no one present to correct those who erred. < Infidels. 1. Timot. 4 1. Timot. 5> 22 II Infidels are those who do not hold the catholic faith, nor believe in God, just as, conversely, the faithful are those who preserve the right confession of faith. Hence infidelity: unbelief. For thus does blessed Paul use both words when writing to Timothy. We hope, he says, in the living God, who is the savior of all men, especially of the faithful. And again: But if anyone does not have care for his own, and especially for those of his household, he has denied the faith and is worse than an infidel. The account of infidels is, however, very general and embraces many, for pagans are infidels. The Agarenes likewise, and the people of the Turks, are infidels. The Jews also, still devoted to their own rite, are infidels. But only Christians, and those who take up the law of Christ, are faithful, because they embrace the faith they ought to hold. < Schismatics. > 23 II Schismatics are those who strive to divide the unity of the Church, and its gathering under the vicar of the one supreme pastor; just as those would do who, with the true supreme pontiff set aside, should endeavor to establish another for themselves. Hence schism is called the splitting or division of the Church, when one part of Christians follows one man as supreme pontiff, and another part another. Whence blessed Paul writes to the Corinthians: I beseech you that you all say the same thing, and that there be no schisms among you. 24 II Heretics are those who stubbornly defend a position and sect contrary to piety and the rightness of the faith, either inventing it first themselves, such as were Arius, Sabellius, Eunomius, and the rest of the crowd of the black cohort, who are marked by the name of heresiarchs; or following others who invented it, such as were the Arians, Sabellians, Eunomians, and the rest, when, led by blind guides, they were cast headlong into the abyss of errors. Hence heresy is a sect opposed and repugnant to the sincerity of the catholic faith; however

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EXPO. 533 me 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 devita. 25 Iudæi dicuntur quicunque à Iacob descenderût: < 1. Cor. 11 Titum. 3 Iudæi. Hebrai.> 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 siue 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. 26 Et imprimis pontifex is est: qui in ecclesia sibi designata primatum tenet, curâmque spiritualium administrationum & directionem cum suprema authoritate gerit. < Pontifex.> 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 whoever has received the seal of faith, defends it steadfastly. “For it behooves,” says the Apostle, “that there be heresies: that they who are approved may be made manifest.” And again: “A heretical man, after the first and second correction, avoid.” 25 Jews are called all those who descend from Jacob: < 1 Cor. 11 Titus 3 Jews. Hebrews.> from Judah, the chief of the twelve tribes, so named; and they are also called Israelites, because they took their origin from Israel (who is also Jacob). They are likewise called Hebrews from Heber, the son of Seth, from whom they are derived through Abraham. Or also from the common name heber, which means “transfluvial” or “passer-by,” because Abraham, coming from his own land and from his own acquaintance 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 honor be where thou art, King Christ, Redeemer.” On the names of the seven ecclesiastical orders and the reasons for them. Since, then, in order to understand the ecclesiastical matter, it is worth the labor to have explored the reasons both of the orders themselves and of the dignities belonging to their function, let us not omit to set this forth briefly here, as has been requested of us, while warning that a fuller determination of it is to be sought elsewhere, and especially in 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 what is meant by pontifex, priest, presbyter, deacon, subdeacon, acolyte, doorkeeper, reader, exorcist. 26 And first, a pontifex is he who holds the primacy in the church designated to him, and who exercises the care of spiritual administration and direction with supreme authority. <Pontifex.> This name was taken from the old custom of the Romans, among whom to their pontifices was entrusted the care of restoring the Sublician bridge; the ancient name has also remained among Christians. Yet by a more significant word he is called by the Greeks episcopus, that is, overseer, and one who bears vigilant 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[m] 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 subdiaco- no. lumen templo subministrat, & cæreos fert accensos: cum offertur altaris sacrificium. & latine cæreoferarius siue portitor luminis vulgo dicitur. At verò secundu[m] gre- ca[m] 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, modest, not double-tongued, not given much to wine, not pursuing filthy gain: holding the mystery of the faith in a pure conscience. And let these also be proved first; and then let them minister, having no crime against them. 30 Moreover, the subdeacon, or rather hypodeacon, so that both parts of the compound may be Greek, reads the epistle in the Mass office, and ministers the chalice, and also wine and water to the deacon. And he too is a sacred minister, but inferior to the deacon. Hence subdeaconship is an order, or the grade 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 altar sacrifice is being 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 attendant, following servant, or one who comes after, which naming truly suits him who carries 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 turned into u. Therefore, according to the rule of the Greek tongue, it ought to be said acoluthus. Custom, however, has prevailed so that we say acolythus, changing u into long i. 32 The reader, from his office, chants the psalms with the priests, and in ecclesiastical service reads the lessons from both the Old and the New Testament. 33 The porter, or doorkeeper, watches the doors of the temple, lest any profane person or anyone forbidden the sacred rites should enter it; but only those who are worthy to take part in sacred ceremonies are admitted. 34 The exorcist, however, is the one who has the ministry of adjuring unclean spirits and driving them out from the possessed. Hence exorcism is called adjuration, that is, this kind of form and manner of adjuring evil spirits hostile to men. And the active verb exorcize means, as Augustine says in the book On the Happy Life, to expel by divine adjuration an unclean spirit. I have learned that exorcists of this sort were found not only in the church of the Christians, but also among the Jews, as the Lord indicates.

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BENEDICTIO noster in evangelio: 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- tus 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 in the Gospel: saying, If I cast out devils by Beelzebub, by whom do your sons cast them out? namely, the exorcists. And in the Acts of the Apostles we read: Certain of the wandering Jews, exorcists, attempted to invoke over those who had evil spirits the name of the Lord Jesus. Indeed, each of the seven ecclesiastical orders had something in the Old Law corresponding to it by a likeness of office, from which a similar office was transferred into the New Law, and that indeed in greater perfection. For then there were priests, Levites, Nethinim, as Levite ministers, bearers of lights, doorkeepers, readers, exorcists. As those who take up the ecclesiastical orders themselves more fully explain, especially the Master of the Sentences in the fourth book, distinction twenty-four. And since many have treated these matters amply and diffusely, there is no need to dwell further on their explanation. 35 And all the aforesaid, and those who perform any function of the assigned orders, are called clerics, that is, called into the Lord’s lot and devoted to his ministry, who show their profession of the clerical state by the tonsure of the hair made on the crown of the head. Therefore whoever has received tonsure as a sign of the ecclesiastical lot is called a cleric, from the Greek name cleros, which signifies a lot and a share, as was also noted in the preceding book, in the exposition of the hymn on Saint Augustine: “Great father Augustine.” But the others, who are not appointed to the special worship of God and 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 holy Lord, almighty Father, eternal God, deign to bless and sanctify this fire, which we unworthy ones receive through the invocation of the only-begotten Son, our Lord Jesus Christ; whom today, presented in the temple, we know the just Simeon, long awaiting Him, received into his arms; and Thy salvation before the face of all

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EX PO. 137 omnium populorum esse, lumen scilicet gentibus & gloriæ plebis tuæ Israel, prophetico spiritu docuisse. Te quæsumus domine benedicere digneris lumen istud: & omnibus illud manu gestantibus verum lumen tuæ maiestatis concede. vt te agnoscentes, te diligentes, te quærentes: per viam virtutum ad te valeant peruenire. Per eundem dominum. 1 Antiphona. Aue gratia plena, dei genitrix virgo. ex te enim ortus est sol iustitiæ: illuminans quæ in tenebris sunt Lætare & tu senior iuste, suscipiens Iesum in vlnas liberatorem animaru nostraru: & donante nobis resurrectione. Oratio. Omnipotens sempiterne deus qui hodierna die vni- genitum tuum vlnis sancti Simeonis in templo sancto tuo suscipiendum præsentasti. tuam deprecamur supplices clementiam: vt hos cæreos, quos nos famuli tui in tui nominis magnificetiam suscipientes, gestare cupimus luce accensos: benedicere & sanctificare, atque lumine supernæ benedictionis accendere digneris: quatenus eos tibi domino deo nostro offerendo: digni, & sancto igne tuæ dulcissimæ charitatis accensi: in te[m]plo sancto gloriæ tuæ repræsentari mereamur. Per eundem. 4 Antiphona. Adorna thalamum tuum Sion, & suscipere regem Christum amplectere Mariam quæ est cælelestis porta, ipsa enim portat regem gloriæ noui luminis. subsistit virgo, adducens manibus filium: ante luciferum genitum. Quem accipiens Simeon in vlnas suas: prædicabat populis dominum eum esse vitæ & mortis, & saluatorem mundi. Oratio. 5 Domine deus omnipotens creator cæli & terræ, rex regum & dominus dominantium: exaudi nos famulos tuos orantes & clamantes ad te. Præcamur te domine sancte pater omnipotens æterne deus qui omnia ex nihilo creasti, qui iussu tuo per opera apum hunc liquorem ad perfectionem cærei venire fecisti: & qui hodierna die peti-

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EX PO. 137 of all peoples, namely, as light for the nations and glory of your people Israel, by prophetic spirit you have taught. We beseech you, O Lord, deign to bless this light; and grant to all who carry it by hand the true light of your majesty. So that, acknowledging you, loving you, seeking you, through the way of virtue they may be able to come to you. Through the same Lord. 1 Antiphon. Hail, full of grace, Virgin Mother of God. For from you has arisen the sun of justice, enlightening those who are in darkness. Rejoice also, O righteous elder, receiving Jesus in your arms, the liberator of our souls and the giver to us of resurrection. Prayer. Almighty, everlasting God, who on this day presented your only-begotten Son to be received in the arms of holy Simeon in your holy temple. We humbly beg your mercy: that you would deign to bless and sanctify these candles, which we, your servants, receive in the greatness of your name, desiring to carry them lit with light, and to kindle them with the light of your heavenly blessing; so that by offering them to you, Lord our God, we may deserve, set ablaze with the holy fire of your most sweet charity, to be presented in the holy temple of your glory. Through the same. 4 Antiphon. Adorn your bridal chamber, O Sion, and welcome Christ the King; embrace Mary, who is the heavenly gate, for she herself bears the King of glory, the light of the new. The Virgin stands, bringing the Son in her hands, begotten before the morning star. Simeon, receiving Him in his arms, proclaimed to the peoples that He is the Lord of life and death, and the Savior of the world. Prayer. 5 Lord God almighty, creator of heaven and earth, king of kings and lord of lords: hear us, your servants, praying and crying out to you. We beseech you, holy Lord, almighty Father, everlasting God, who created all things out of nothing, who by your command caused this liquid, through the work of bees, to come to the perfection of wax: and who on this day

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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 serum 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

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BLESSING you have fulfilled the petition of the just Simeon; we humbly beseech you that you would deign to bless and sanctify these candles for the use of mankind and for the health of souls and bodies, whether on land or on waters, through the invocation of your holy name, and through the intercession of the blessed Virgin Mary, mother of your Son, whose feast we devoutly celebrate today, and through the prayers of all your saints. So that this your people, carrying them honorably in their hands, singing and praising you, may be heard by you, O merciful Lord, from your holy heaven and from the seat of your majesty, and that you may be propitious to all crying out to you, whom you have redeemed by the precious blood of your Son. Who lives and reigns with you, etc. 6 Antiphon. Simeon received an answer from the Holy Spirit: that he should not see death unless he saw 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: Lord, now you let your servant depart in peace. Prayer. 7 Bless, O Lord Jesus Christ, this creature of wax, we who beseech you; and pour into it, through the power of your holy cross, a heavenly blessing. So that, since you have granted it to mankind for driving away darkness, it may receive such strength and blessing by the sign of your holy cross, that in whatever places it is lit or placed, the wicked devil may depart and tremble, and flee in fear with all his ministers 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 tore away and drove from Sara and Tobias the deadly and troubling demon, may he crush him and destroy him from all the dwellings of those who worship God,

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EXPO. 539 de basilicis, de domibus, de angulis, de lectulis, de refectoriis, de cunctis locis in quibuscunque deo famulantes habi tant & 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 ferentes, & incessabili uoce clamantes quæsuumus: 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 gratiâ super hos cæreos benignus infunde, quatin[us] sic administrent lum[m]e exterius: ut te dona[n]te lum[m]e sancti sp[irit]us in

Transcription: Translated (English)

EXPO. 539 of basilicas, of houses, of corners, of beds, of refectories, of all places in which those serving God dwell and rest, sleep, wake, walk, and stand; may it no longer be able to disturb them, or cast fear upon those whom the anointing of your chrism has made to be anointed. I bless you, creature of wax, in the name of the Lord our God and of the Holy Trinity, that you may be the expulsion of the devil and of all his companions. Through him who lives and reigns, God. The voice changed, very much after the preface: 8 For ever and ever. Amen. The Lord be with you. And with your spirit. Lift up your hearts. We have them with the Lord. Let us give thanks to the Lord our God. It is right and just. Preface. Truly it is worthy and just, right and salutary, that through the most serene and most gentle star, your mother, whom, by an ineffable and unutterable merit, the most sacred name interprets as “star of the sea,” you have deigned to enlighten the human race. Therefore, with great joy on this day we rejoice, and thus with candles reverently carried in our hands, and with unceasing voice crying out, we beseech: for the sweetest love and most merciful intercession of your worthy mother and ever-virgin, that us unworthy, yet redeemed by the precious price of your blood: you may graciously grant to enjoy eternal light and true light. Who with the Father and the Holy Spirit live and reign, God, for ever and ever. Amen. Prayer. 9 Almighty, everlasting God, who through Moses your servant commanded pure liquid oil to be prepared for lights before your presence, to be continually kept burning: graciously pour the grace of your blessing upon these candles, so that they may thus provide outward light: that you, granting it, the light of the Holy Spirit in

Transcription: ATR-1

BENEDICTIO in nostris non desit cordibus interius. Per dominum nostrum. Qua finita: cantor incipiat. 10 Lumen ad reuelationem gentium: & 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) Simeone iusto prædicatus est esse lumen ad reuelationem gentium, & lumen quidem spirituale: effugans densas nostræ mentis tenebras. Idcirco per lumen sensibile 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 cæra: & 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 Februa 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 inwardly be lacking in our hearts. Through our Lord our Lord. When this is finished: let the cantor begin. 10 A light to the revelation of the Gentiles: and the glory of your people Israel. Verse. Lord, now let your servant depart: according to your word in peace. Antiphon. A light to the revelation of the Gentiles. Verse. Because my eyes have seen. And so alternating until the end. By a religious and pious ordinance established by the Catholic Church, on the solemnity of the purification of the most sacred Virgin Mary: the blessing of candles, since our Lord, when he was offered in the temple on the fortieth day after his nativity (the memorial of whose offering this solemnity recalls), was proclaimed by righteous Simeon to be a light to the revelation of the Gentiles, and indeed a spiritual light, driving away the dense darkness of our mind. Therefore by the visible light of candles lit as it were his symbol: this day is rightly honored and celebrated together. For there are in a burning candle three things, containing a great mystery, and signifying those things which truly exist in our Lord. First, the wax, formed by bees with sincerity, and signifying his most pure flesh. Second, the wick or little lamp, and that inner taper wholly surrounded by wax: signifying his most holy soul hidden in the sacred flesh. Third, indeed, there is also the light there, which is joined to the wax and the wick, signifying his supreme deity, ineffably united to body and soul. And it is remembered that this commendable institution of carrying candles in the present celebration was made by Pope Sergius, in order to abolish the sacrilegious superstition of the Romans, who, from an ancient gentile rite not yet then abolished nor eliminated, at the beginning of the month of February used to go around the city with torches and flambeaux in honor of Februa mother of Pluto, and in veneration of Ceres, who her daughter Proserpina (as the poets tell the fable) having been snatched away by Pluto with torches to Mount Aetna lighted

Transcription: ATR-1

EX PO. 541 occensis anxia queritabat. Et quoniam ta relinquere, aut repente hunc morem super ditus extirpare: constituit prouidentissimus pontifex vt ritus ille in meliorem commutaretur observationem, & in hodierna solennitate fideles in honorem sacraissimæ virginis & matris dei careos deferrent: qui solenni benedictione sanctificarentur atque consecrarentur à sacerdote. Cuius benedictionis forma ante posita: paucis annotatiun eulis (nam peruia satis est & captu facilis) pro more est elucidanda. IANNOTATIONES. In prima oratione. Iustum Simeonem diu expectantem. Quòd diu expectauerit Simeon ardenti desiderio adventum domini in carnem: ex evangelio hodiernæ solennitatis aperte liquet, quod dicit ipsum accepisse responsum à spiritu sancto, non visurum se mortem donec videret Christum domini. Quid autem fuit illud responsum: nisi interior inspiratio superboni & suauissimi spiritus? consolationem illi datis & certificationem, quòd pium ipsius & seruens votum impleretur: quo exæstuabat totusque flagrabat, petens Christum mundi saluatorem cito mitti ad redemptionem Israel. Expectabat igitur anxius ipse illam Christi apparitionem in carne: à deo promissam à prophetis prænunciatam, multisque figuris præsignificatam. Seque foelicem existimabat fore: si corporeis oculis antequam hinc emigraret, illum contueri posset. Comprobat hoc beatus Augustinus in sermone præsentis solennitatis dicens. Intelligite fratres: quantum desiderium habebat antiqui patres videre Christum. Sciebant quidem ipsum esse venturum, & omnes qui piè viuebant, dicebat. O si hic me inveniat illa nativitas. O si quod credo in scripturis dei: videam oculis meis. Vt ergo noueritis antiquos sanctos & iustos desiderasse videre, quod co[n]cessum est huic seni Simeoni: dominus noster Iesus Christus ad discipulos loquens ait: Multi iusti & prophetæ voluerunt videre quæ vos videtis: & non viderunt, & audire quæ auditis: & non audiverunt. Et hoc illi tantum concessum erat iam decrepito: quasi desideranti, & suspiranti, & dicenti quotidie in orationibus suis. Quando veniet? quando nascetur? quando videbo? putas me hic inuociat illa nativitas? putas oculi isti videbunt illum: per quem oculi

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EX PO. 541 anxiously sought. And since it was not possible to leave it aside, or suddenly uproot this custom: the most provident pontiff determined that that rite should be changed for a better observance, and that on today’s solemnity the faithful should bring candles in honor of the most holy Virgin and Mother of God, which should be sanctified and consecrated by the priest with a solemn blessing. The form of this blessing having been set forth above, a few notes are to be explained in the usual way, for it is sufficiently clear and easy to understand. I. NOTES. In the first prayer. The righteous Simeon, waiting for a long time. That Simeon waited a long time with ardent desire for the coming of the Lord in the flesh is clearly evident from the Gospel of today’s solemnity, which says that he received a response from the Holy Spirit, that he would not see death until he had seen the Christ of the Lord. But what was that response except an inward inspiration of the most good and most sweet Spirit? It gave him consolation and assurance that his holy and devoted vow would be fulfilled, with which he was all aflame and burning throughout, asking that Christ the Savior of the world might be quickly sent for the redemption of Israel. He therefore anxiously awaited that appearance of Christ in the flesh, promised by God, foretold by the prophets, and prefigured by many signs. And he considered himself happy if, before he departed from here, he could behold Him with bodily eyes. Blessed Augustine confirms this in a sermon for the present solemnity, saying: “Understand, brothers, how great a desire the ancient fathers had to see Christ. They knew indeed that He was to come, and all who lived piously, he said, ‘Oh that that birth may find me here. Oh that what I believe in the Scriptures of God I may see with my own eyes.’ Therefore, that you may know that the ancient saints and righteous men desired to see what was granted to this old man Simeon, our Lord Jesus Christ, speaking to His disciples, said: ‘Many righteous men and prophets desired to see the things which you see, and did not see them, and to hear the things which you hear, and did not hear them.’ And this was granted to him alone, already very old, as one desiring and sighing, and saying daily in his prayers: ‘When will He come? when will He be born? when shall I see Him? Do you think that that birth will find me here? Do you think these eyes will see Him, through whom the eyes…’”

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 sumitur: 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[n]suetudinem legis quadragesimo post suam natiuitatem 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

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BENEDICTION Will the eyes of the heart be revealed? He said this in his prayers, and according to his desire he received the answer, that he would not taste death unless he saw the Christ of the Lord. This is Augustine. 2 In the first antiphon. “Receiving Jesus in his arms.” The cubit 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 a stretching is called a cubit, just as finger, foot, palm, cubit: these are names transferred from parts of the body to measures equal to them. But in this prayer and others like it, that word 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, indicates a certain motion rather than rest. Hence also Luke in today’s Gospel, speaking of Simeon, says: “He received him in his arms, and blessed God.” But where the preposition in is omitted, that phrase is rightly put with the verb suscipere in the ablative, as in the second prayer, which closely follows this antiphon. 3 In the second prayer. “You presented him to be received in your temple.” This prayer is directed to God the Father, as the very style and form of speech sufficiently shows, since his Son is said to have been presented in the temple: for long before he had foretold through the prophets that this would happen, as through Malachi, saying: “And suddenly there will come to his holy temple the ruler whom you seek, and the angel of the covenant whom you desire.” Moreover, by secret inspiration God the Father taught the most holy Virgin Mary and Joseph her righteous husband through the Holy Spirit that Christ, according to the custom of the Law, was to be presented in the temple on the fortieth day after his birth, 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 instructed that he should be presented there, wishing him to fulfill the Law and to become under the Law, so that he might redeem us from the service and yoke of the Law. His blessed Mother also presented Christ himself: bringing him into the temple, that she might leave us a memorable example of humility and obedience. 4 In the second antiphon. “Adorn your bridal chamber, O Zion.” This

Transcription: ATR-1

EXPO. 543 Hoc loco per Sion intelligitur primum synagoga & colle ctio Iudæorum: qui tum frequentabant templum domini in monte Sion constitutum, quæ his verbis incitatur vt do minum Iesum hodie in templo Hierosolymitano præsentatum cum deuotione & gaudio suscipiat. Secundo, eode[m] nomine intelligitur ecclesia fidelium & Christianorum: quæ nuncupatione ipsius Sion in scripturis sanctis sæpius exprimitur. Nempe his verbis sancta fidelium congregatio admonetur, vt se præparet per ornamenta bonorum operum: ad suscipiendum dominum Iesum in templo oblatum, & Mariam eius matrem eum offerentem, hoc est ad dignè & debitè celebrandum memoriam susceptionis ipsius domini adhuc infantis in templo. Tertio nomine Sion intelligi potest vnaquæque fidelis anima, deum per fidem speculans: quæ prouocatur hac voce ecclesiastica vt interiorem suum thalamum & penetralia cordis præparet, ad recipiendum dominum Iesum in templo suo spirituali in hodierna solennitate: sicut ipse in templo materiali Hierusalem præsentatus est, vt in vnoquoque Christianorum id spiritualiter fiat: quod corporaliter gestum est hodierno die templo sensibili. 5 In tertia oratione. Per opera apum hunc liquorem. Apes aut apis in nominatiuo singulari: genus muscæ est ex floribus mel colligens & fauos conficiens, vnde demùm cæra componitur. Ouidius. Non apis inde tulit collectos sedula flores. Hoc autem nomen plerique existimant esse copositu[m] ab a quod est sine: & pes, quod sine pedib[us] nasci videatur id muscæ genus, dicente Vergilio. Trunca pedu[m] primo. Sed cum id vocabulum apes non seruet analogia[m] & similem genitiui formandi regulam sicut cætera composita nominis pes: vt bipes, edis, tripes, edis, compes, edis: potius ipsum simplex esse nomen censeri debet. Insuper particula a, in græcis quidem dictionibus & earum compositione negatiua est: & significat sine, vt atheos: sine deo, athanatos: immortalis, achronos: intemporalis. Sed in latinis dictionibus non habet locum illa copositio: aut significatio particulæ a. Manifestu[m] est aut: nomen pes, latinu[m] esse, quare potius commentitia aut fictitia putari debet illa (quæ modo adducta est) compositio. Creantur autem apes ex bobus: sicut

Transcription: Translated (English)

EXPO. 543 In this place by Sion is understood, first, the synagogue and the gathering of the Jews, who then frequented the temple of the Lord established on Mount Sion; and by these words it is stirred up to receive with devotion and joy the Lord Jesus, today presented in the temple of Jerusalem. Second, by the same name is understood the church of the faithful and Christians, which is often expressed in the Scriptures by the name of Sion itself. For by these words the holy congregation of the faithful is admonished to prepare itself with the ornaments of good works, for receiving the Lord Jesus offered in the temple, and Mary his mother presenting him, that is, for worthily and duly celebrating the memory of the reception of the Lord himself, still an infant, in the temple. Third, by the name Sion may be understood each faithful soul, contemplating God by faith, which is summoned by this ecclesiastical voice to prepare its inner bridal chamber and the recesses of the heart, to receive the Lord Jesus in its spiritual temple on the present solemnity; just as he was presented in the material temple of Jerusalem, so that in each of the Christians the same may spiritually take place which was bodily enacted on this day in the visible temple. 5 In the third discourse. By the works of bees this liquid. Bees, or apis in the singular nominative: it is a kind of fly gathering honey from flowers and making combs, from which wax is at length composed. Ovid: “The diligent bee did not carry off flowers gathered from there.” But many think this name is composed from a, meaning without, and pes, foot, because that kind of fly seems to be born without feet, as Virgil says: “Mangled from the feet at first.” But since the word apes does not preserve analogy or a similar rule for forming the genitive, as do the other compounds of the noun pes, such as bipes, edis, tripes, edis, compes, edis, it ought rather to be regarded as a simple noun. Moreover, the particle a in Greek words and in their composition is negative, and signifies without, as atheos: without God; athanatos: immortal; achronos: timeless. But in Latin words that composition, or the meaning of the particle a, has no place. It is clear that pes is a Latin word; therefore that composition, just mentioned, should rather be thought fictitious or invented. Bees are produced from oxen: just as

Transcription: ATR-1

BENEDICTIO 144 sicut crabones ex equis, fuci ex mulis, vespæ ex alinis: quê admodum in quarto libro Georgicorum ostendit Virgilius: vbi de apib amplam habet determinationem. In eadem quoque oratione tertia cæreus nomen substantivum, 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 fingit. Hic autem, & in aliis 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 figuraerant & typus ipsius domini Iesu: qui verus est & præcipuus Christus domini, idem simul rex atque sacerdos à domino deo constitutus, & vnct[us] < 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 Galilea 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. 4 In quarta oratione. Qui euulsit & expulit à Sara & < Thob. 3> 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, hortatu san- < eti>

Transcription: Translated (English)

BENEDICTIO 144 just as wasps come from horses, drones from mules, and wasps from swarms: as Virgil shows in the fourth book of the Georgics, where he gives an ample treatment of bees. In that same third prayer, too, cereus is a substantive noun, masculine gender, second declension: it signifies a candle made of wax. But when it is an adjective, it means something fashioned and made compact out of wax. Ovid: “For the absent she devoutly makes wax images.” Here, however, and in other places in this blessing, that noun is taken substantively. 3 In the third antiphon. “Unless he saw Christ the Lord.” In the Old Testament, the high priest who was being consecrated was called “Christ of the Lord,” because, with the anointing oil poured over him, he was sanctified to the Lord, as the prophet says in the psalm: “Touch not my anointed ones, and do my prophets no harm.” Likewise the king, who among the Hebrews was consecrated by the pouring of oil over him, was marked with the same name. Thus David even called Saul himself, because he had been anointed king by Samuel, “Christ of the Lord,” saying: “May the Lord be gracious to me, that I may not do this thing to my lord, Christ of the Lord, so that I may not stretch out my hand against him, because he is 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, appointed by the Lord God, and anointed < Ps. 44. Acts 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, to Cornelius the centurion, beginning from Galilee after the baptism preached by John, spoke of Jesus of Nazareth, 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 Holy Scripture Christ of the Lord. Others, however, bear the same name only as his image. 4 In the fourth prayer. “Who drove out and expelled from Sarah and < Tob. 3 > Tobias.” From the sacred history of Tobias it is clear that the demon named Asmodeus repeatedly killed seven men who had taken Sarah, the daughter of Raguel, as wife, because they had sought her not with fear of the Lord but rather out of carnal desire, as a companion for their bed, Tob. 8. Tobias, however, the younger, at the urging of the holy... < eti>

Transcription: ATR-1

EX PO. 549 Al 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 vxore 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 & primitiuis 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)

EX PO. 549 To the angel Raphael, whom he had as companion on his journey and author of this holy marriage: after he had taken Sarah as wife, he put part of the fish, which he had caught on the way, upon live coals, to drive out the demon by its smoke, as he had been taught by the angel; and for three nights he, together with his wife, was called to continence and to prayer. But the angel Raphael seized that demon and bound it in the upper parts of Egypt. Therefore this humble prayer asks that, just as through the angel Raphael the demon was expelled from that house, so wherever candles that are consecrated have been lit, whether in churches or in houses built for human habitation, Satan may be driven out from there by divine power, and may have no power to do harm there. Moreover, basilica signifies a royal house or the house of a king, because the Greeks call a king basileus. In common usage, however, the same name is taken for a temple or shrine, because that is the house and dwelling of the supreme King. 8 In the preface. Through the most serene and most peaceful star. One who says that the air is illuminated by the moon does not thereby prejudice the sun or detract from it, since with its most bright radiance it illuminates the whole world; for that very light by which the moon shines is borrowed and received from the sun, from whom it claims a borrowed brightness for itself. In like manner, indeed, one who says that the human race is enlightened through the holy 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 received that office from no other. But the most sacred Virgin Mary also has a share in that honor and title, because from her arose the sun of justice, Christ our God. Wherefore, in the second place, in an inferior rank, and after Christ, the most holy Virgin is truly called the enlightener of the human race, and the bright star of this vast and stormy sea. 9 In the fourth prayer. Who through Moses your servant. This is taken from chapter 27 of Exodus, where the Lord is read as having said to Moses: Command the children of Israel that they bring you oil from the olive trees, most pure, and crushed with a pestle, so that the lamp may burn always in the tabernacle of testimony, outside the veil that is hung before the testimony, and Aaron shall place it there.

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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, eleison imas. 15 Deinde chorus respondeat. Sanctus deus, sanctus fortis, sanctus immortalis, miserere nobis. 16 Item duo sacerdotes tenentes crucem: cantent versum subsequentem. Quia

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BENEDICTION Aaron and his sons: that it may shine before the Lord until the morning: It shall be a perpetual service through their succession: before the sons of Levi.24 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 sons of Israel that they bring to you oil of olives most pure and clear: for trimming the lamps continually outside the veil of testimony; in the tabernacle of the covenant. And Aaron shall place them from evening until morning before the Lord: with perpetual worship and rite in your generations. Upon the most clean lampstand they shall always be placed in the sight of the Lord. Therefore, whether in the present prayer you read, for the lights to be continued continually or to be trimmed: as the text of Leviticus has, for trimming, that is, for adorning and arranging the lamps: it makes no difference, and the sense is nearly the same, for that oil was ordered for both of these purposes: both for perpetually maintaining the lights in worship, and also for trimming them: that is, preparing them. 10 The Song of Simeon, which is placed tenth and last in this benediction, is to be sung with the last verse alternately inserted among the others and repeated in turn; it has been explained above among the sacred songs near the beginning of this book. On Holy Friday, the adoration of the most sacred cross: according to ecclesiastical rite. 11 Two prepared acolytes shall bring the veiled cross from the sacristy: the following priests, vested in chasubles, and singing the following verses. 12 O my people, what have I done to you, or in what have I grieved you? Answer me, because I led you out of the land of Egypt, you prepared a cross for your Savior. 13 Afterward two cantors shall say. 14 Hagios o theos, bagios ischyros, bagios 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: 547 Quia duxi te per desertum quadraginta annos, & mamma cibari te, & introduxi te in terram satis opima[m]: parasti crucem saluatori tuo. Deinceps duo cantores dicunt. Hagios è theos, & chorus respondeat. Sanctus deus: vt supra. Tertio deinde cantent duo sacerdotes. Quid ultra debui facere tibi & non feci ego quid? plantavi te uineam meam speciosissimam: & tu facta es mihi nimis amara, aceto nanque felle mixto sitim meam potasti: & lancea perforasti latus saluatori tuo. Iterum duo cantores dicant. Hagios è theos, & chorus respondeat. Sanctus deus, vt superius. Tunc sint ibi tapeta strata, super quæ prosternat se pontifex aut sacerdos sacrificans, discooperiatque crucem: alta voce. Ecce lignum crucis. Chorus prosequitur, in quo salus mundi peperdit: uenite adoremus. Ter cantetur supradicta antiphona: sine versu. Et post tertiam decantationem subiungat chorus hunc versum. Beati immaculati in uia: qui ambulant in lege domini. Deinde dicitur antiphona. 3 Dum fabricator mundi mortis supplicium pateretur in cruce: clamans uoce magna tradidit spiritum, Et ecce uelum templi scissum est, monum[m]etæ aperta sunt, terræ motus etiam factus est magnus: quia mortem filij dei clamabat mundus se sustinere non posse. Aperto ergo lancea militis latere crucifixi domini: exiuit sanguis & aqua in redemptionem salutis nostræ. Antiphona. 4 O admirabile precium, cuius pondere captiuitas reda[m] pta est mundi, tartarea confracta sunt claustra inferni, aperta est nobis Ianua regni. Pontifex siue sacerdos salutet postea crucem cum omni clero & populo: adorando eam & exoscula[n]do. Postea duo diaconi accipientes corpus domini pridie reseruatum, cum ministris & luminaribus ac thuribulo portent coram altari, hos versus sequentes cantando. mm ij Laudes

Transcription: Translated (English)

EXPO: 547 Because I led you through the desert for forty years, and fed you with manna, and brought you into a land of great plenty: you have prepared a cross for your Savior. Then two cantors say: Hagios è theos, and the choir responds. Sanctus deus: as above. Then a third time two priests sing. What more ought I to have done for you that I did not do? what have I not done? I planted you, my most beautiful vineyard: and you have become to me exceedingly bitter; for with vinegar mixed with gall you have given me drink in my thirst: and with a lance you pierced the side of your Savior. Again let two cantors say: Hagios è theos, and the choir responds. Sanctus deus, as above. Then let there be carpets spread there, upon which the bishop or the sacrificing priest shall prostrate himself, and he shall uncover the cross, saying aloud: Behold the wood of the cross. The choir continues, in which the salvation of the world was hung: come, let us adore. Let the aforesaid antiphon be sung three times, without a verse. And after the third singing let the choir add this verse: Blessed are the undefiled in the way: who walk in the law of the Lord. Then the antiphon is said. 3 While the maker of the world suffered the punishment of death on the cross: crying out with a loud voice he gave up the spirit. And behold the veil of the temple was torn, the tombs were opened, the earth also was shaken greatly: because the world cried out that it could not endure the death of the Son of God. Therefore, when the side of the crucified Lord was opened by the soldier's lance: blood and water came forth for the redemption of our salvation. Antiphon. 4 O admirable price, by whose weight the captivity of the world was re- deemed, the gates of hell were shattered, the gate of the kingdom is opened to us. Then let the bishop or priest greet the cross together with all the clergy and people: adoring it and kissing it. Afterwards let two deacons, receiving the body of the Lord reserved the day before, with servers and lights and thurible, carry it before the altar, singing the following verses. mm ij Laudes

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BENEDICTIO 5 Laudes omnipotens canimus tibi: dona ferentes Corporis immensi, sanguinis atque tui. Chorus deinde primum istorum repetat versum. Laudes omnipotens. Pangimus ecce tuam rector sanctissime mensam: 6 Tu licet indignis propitiare tuis. Chorus secundum duorum primorum repetat versum. Corporis immensi. 7 Angelus æthereis sanctus descendit ab astris: Purificans corpus cor pariterq[ue] prius. Chorus repetat primum versum. Laudes omnipotens. 8 Hæc medicina potens cæli nos ducat in arces. Interea terris dans medicamen opis. Chorus secundum repetat versum. Corporis immensi. 9 Hoc pater omnipotens cum Christo suscipe clemens. Spiritus atque potens :trinus & unus apex. Chorus repetat duos primos versus integros: scilicet. Laudes omnipotens, & Corporis immensi. 1 ANNOTATIONES. In primo versu. Popule me quid feci tibi. Continet hic versus & duo sequentes eiusdem schematis, modique loquendi: exprobrationem ingratitudinis Iudæorum in Christum dominum, a quo tot & tanta veteris testamenti tempore susceperant beneficia. Omnium tamen immemores: mala pro bonis retribuerut, & mortem crucis ignominiosam illi intulerunt. Et hoc ipsum merito illis improperat dicens. Popule meus: qui feci tibi? Sumptâque sunt hæc verba ex sexto capite Micheæ: vbi per prophetam dominus ait. Popule meus quid feci tibi? aut quid molestus fui tibi: responde mihi, quia eduxi te de terra Aegypti: & de domo seruientium liberaui te, & mihi ante faciem tuam Moysem, Aaron & Mariam. Secundi verò versus sententia, quòd eduxerit populum Israeliticum deus per desertum quadraginta annis, & manna ipsos cibauerit: ex libro Exodi, Leuitici, Numeri & Deuteronomij

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Benediction 5 We sing praises to you, almighty one: bringing gifts of your immense body and your blood. Then the choir shall repeat the first line of these: Praises, almighty one. Behold, we fashion your table, most holy ruler: 6 Though unworthy, be gracious to your own. The choir shall repeat the first line of the two first: Of your immense body. 7 A holy angel descends from the stars of heaven: Purifying both body and heart as before. The choir shall repeat the first line. Praises, almighty one. 8 May this powerful medicine lead us to the heights of heaven. Meanwhile granting the earth the remedy of aid. The choir shall repeat the second line. Of your immense body. 9 This, almighty Father, with Christ, mercifully receive. Spirit also, and powerful: three and one apex. The choir shall repeat the two first verses in full: namely, Praises, almighty one, and Of your immense body. 1 Notes. In the first verse. My people, what have I done to you. This verse, and the two following, contain the same pattern and manner of speaking: a reproach for the ingratitude of the Jews toward Christ the Lord, from whom, throughout the time of the Old Testament, they had received so many and such great benefits. Yet, forgetting them all, they repaid good with evil, and inflicted on him the shameful death of the cross. And he rightly reproaches them for this very thing, saying: My people, what have I done to you? These words are taken from the sixth chapter of Micah: where the Lord says through the prophet, My people, what have I done to you? or what have I done to vex you? answer me, because I brought you out of the land of Egypt, and from the house of bondage I delivered you, and before your face I sent Moses, Aaron, and Miriam. But the sense of the second verse is that God led the people of Israel through the desert for forty years, and fed them with manna: from the books of Exodus, Leviticus, Numbers, and Deuteronomy

Transcription: ATR-1

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 comederût manna quadraginta annis: donec venirent in terram habitabilem, < Esai. 5.> 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: < Esai. 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. Venitas verò diuinæ substantiæ, per verbu singularis numeri subiunctum scilicet eleyson 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 This is made sufficiently clear. Where the course of that whole people through the desert is described, especially from the sixteenth chapter of Exodus, saying: <Exo. 16> The children of Israel ate manna forty years, until they came to an inhabited land. <Esai. 5> They were nourished with this food until they reached the borders of the land of Canaan. But the meaning of the third verse, corresponding to those preceding, set at the very beginning—What more ought I to have done for you, and did not do?—is taken from the fifth chapter of Isaiah: <Esai. 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 produce grapes, and it produced wild grapes? There, by his vineyard the Lord allegorically understands the people of Israel, whom by the special gift of his providence he led toward 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 people of Judah through the prophet with these words: But I planted you a choice vineyard, wholly true seed; how then have you turned to me into a corrupt vine, a foreign vine? Moreover, the metaphor of the vineyard for that people is immediately evident from God’s devoted care and concern for them, and from the people’s very great ingratitude toward God. 2 In the trisagion hymn, agios o theos. < Hiere. 2a> This praise of God, the holy Damascenus in the third book On the Orthodox Faith, chapter ten, calls the trisagion hymn, because that ode contains the thrice-holy, in expression of the three persons of the supreme divinity, consubstantial with one another and coequal. But the truth of the divine substance is indicated by the added word in the singular number, namely eleyson, which is seen more clearly and plainly in the Latin language. Therefore this hymn is most celebrated and most worthy: since it both indicates the Trinity of the divine persons and at the same time includes within itself the undivided unity of the deity. The same author also states in the same place that it became known to men by 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, absolutely

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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 coniunctio- nem: 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 verè & 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 phrase; just as the preceding verse is in the Greek idiom, and that Latin verse is the interpretation and literal exposition of the Greek one. Yet in that Latin verse the conjunction should not be inserted. And to the word “Sanctus,” repeated a third time, and to the word “Immortalitatis,” although most people interpose that connective particle. For in Greek, between hagios and athanatos there is no conjunction corresponding to those words. Then, because after the word “Sanctus,” placed first, no conjunction is set; nor after the same word placed in second order; therefore analogy clearly shows that neither should the copulative conjunction be joined to the word “Sanctus,” placed in third position, as we have also noted in the aforesaid passage of Damascene. Therefore that mark of conjunction is to be deleted and erased, as being superfluous, and it should be said altogether in this way: Sanctus deus, sanctus fortis, sanctus immortalis = have mercy on us. 3 In the first antiphon. Dum fabricator mundi. Since the two natures, divine and human, are truly and without confusion united in the one person of Christ, who is both true God and true man: frequently in the Scriptures things that are proper to one nature are attributed to the other by alternation of predication and by mutual attribution and communication of properties. As here, to suffer the punishment of death, which is proper to humanity alone, is attributed to the divinity, expressed by a denominative term. For Christ as God is the builder and maker of the world; “Thou,” says the Psalm, “hast made the dawn and the sun.” Thus blessed Paul, writing to the Corinthians, says: “For if they had known it, they would never have crucified the Lord of glory.” Nevertheless, the divinity itself was altogether free in Christ from suffering and from death. 4 In the second antiphon. O admirabile precium. A book left with me as a specimen, for the purpose of working out the exposition of the matters contained throughout this whole work (for I changed nothing that pertains to the letter and the text itself by my own arbitrary judgment or opinion, but sought only to make the text that was presented to me more clear by elucidation), this book, I say, has in this antiphon: O admirable price, by whose weight the captivity of the world was redeemed. But the ablative pondere does not seem to fit this place sufficiently; because

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EXPO. 551 quòd significatum non habeat præsentis sententiæ conveniens. Siue enim pro, onere aut grauitate rei corporalis id nomen sumpleris: siue pro precio, momento & existima- tione 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 admira- bile 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 vo- ce verbi & secundo in voce sui participj. Et in secundo carmine, loco adiectiul immensi: congruentius poni vide- retur epithetum, eximij. Nam sacrum Christi corpus cer- tis dimensionum lineamentis clausum: non dicitur rectè immensum, nisi fortasse ob diuinitatem illi coniuncta[m]: aut immensitate atque infinitate virtutis spiritualis & effica- ciæ. 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 au- thor (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 quidé sacratissima Christi me sa: 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 sumi- tur: cum ibi fiat supplicatio quòd angelus summo demissus olympo expurget corpus nostrum pariter & anima[m] ab om ni immundicia & sorde peccati. Quinimmo in sacra scri- ptura plærunque nomine cordis intelligitur anima: vt in eo loco psalmi, viuent corda eoru[m] in seculum seculi. Et rur sum. Qui finxit sigillatum corda eorum. 7 Deinceps in septimo carmine, medicina potes dicitur < Psal. 21> sacrosancta eucharistia: quoniam omnem morbu[m] animi eff[ectiva] mm iiij cacia < Psal. 32.>

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because the meaning suitable to the present sentence would not be conveyed. For whether you take the word as referring to the burden or weight of a bodily thing, or as referring to the price, moment, 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 statement would seem more fitting if, in place of that word, the word virtute were set in this way: O admirable price, by whose virtue the captivity of the world was redeemed. For all those wonderful works that are recounted here were accomplished by the virtue of the most sacred blood of Christ, which is the price of our redemption. And I should indeed believe that the manuscript left with me is corrupt in this place. 1 In the first hymn, “Laudes omnipotens ferimus.” In my judgment, it would be better here 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 place the epithet eximij. 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 the spiritual and effective power. But truly this body of the Lord is excellent and august: the temple of divinity, and the sacred victim offered for the redemption of the whole world. 6 In the third hymn, however, the author (whoever he was) calls the table of Christ the most holy sacrament of the Eucharist, containing food most salutary of all and drink most sweet. A table furnished with food and drink is full and splendidly adorned. Of this most sacred table of Christ, indeed, the prophet speaks in the psalm: “You have prepared a table before me against those who afflict me.” 7 But in the sixth hymn, the heart is taken for the human soul, when there is made the supplication that the angel sent down from the highest Olympus may cleanse our body and soul alike from all impurity and stain of sin. Indeed, in Sacred Scripture, by the name of heart the soul is very often understood, as in that place of the psalm: “Their hearts shall live for ever and ever.” And again: “He who fashioned their hearts sealed them.” 7 Next, in the seventh hymn, the most holy Eucharist is called a powerful medicine, since it is effective against every sickness of the soul.

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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 concupiscentiæ 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 Demum 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 creaturarum gra- dum & ordinem eminentissime col- locata emicat[ur] In sab-

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BENEDICTION it is able to drive away by its efficacy and power. For in it there is the fountain of all goodness, exterminating all malice; there humility against pride, charity against envy, meekness against wrath, diligence against sloth, sufficiency against the desire for money, temperance against gluttony, and supreme purity against uncleanness. And to state the matter briefly: there is the storehouse of all virtues, and against every kind of vice a salutary antidote. For the hand of the Lord is not shortened, nor is His power diminished, since it is immense. He therefore who on earth drove away every disease of the body, even that incurable by the law of nature, by the mere command of the word, and recalled the dead to life: why should not the same most holy sacrament most wondrously remove every languor of the soul, indeed even death itself? May firm faith and fervent affection of soul, and devotion to our God, be with us. Truly it will also spiritually enlighten the blind, cleanse the lepers, likewise enable the lame to walk with straight feet, and relieve those fevered with the grave heat of harmful concupiscence. Nay rather, this most powerful medicine will also raise the dead in sins to spiritual life; and no less by its goodness has it granted the benefits of healing to those who, afflicted by bodily diseases, humbly implored the help of the most pious physician. For he is also the best physician of souls. 8 Finally, the sense of the eighth verse is that, as long as we sojourn on earth and dwell in this present life, we ask that this most sacred Eucharist grant us the relief of its help, for the passing of this difficult way. And there is the noun opis, in the genitive case, singular number, signifying the same as aid. 10 Lastly, in the tenth and final verse of this metrical composition, trinus et unus apex, that is, the highest summit and majesty, is said of the most holy Trinity: three in persons, and one in substance. For apex means the summit, peak, and height of anything. But what can you give higher and more sublime than the super-substantial Trinity, which, placed most eminently above every rank 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

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EXO. 553 On the holy Sabbath at Pasch: the blessing of the new fire, to be made by the priest, in this manner. Prayer. 1 D Lord, holy Father, almighty, eternal God: in the name of thy and of thy Son our Lord Jesus Christ, we bless this fire and with wax and all its alms we sanctify it, and with the sign of the cross of Christ thy Son, the living God and most high, we sign it, that, whether kindled within or without, it may not burn to harm: but may warm or enlighten all things necessary for human use. And may the things which shall be melted or heated by this fire be blessed, and useful for all human salvation. That we may not be burned, as with Nadab and Abi[us], who offered strange fire to thee: but with Aaron the high priest and his sons Eleazar and Ithamar, may we be able to offer to thee peace-offerings, roasted by the fire of the Holy Spirit, and may thou always burn our vices with the fire of the same Holy Spirit, and enlighten our hearts with the light of thy 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 thee in thy works, open our lips, we pray, to confess thy name, and to the praise of thy glory: that we may deserve to celebrate worthily thy sacred office, because in this most holy vigil of night: from thy gifts we humbly offer a candle to thy majesty. Through Christ. Another prayer. 3 God, who through thy Son, the cornerstone, hast bestowed the fire of charity upon the faithful, deign to sanctify this new fire produced from flint: and grant to 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 lum[m]e 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. T[ame]n T[ame]n aspergat sacerdos ignem aqua benedicta, m[anu]x quo 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. Redeuntibus aute[m] sacerdotibus & ministris in ecclesiâ contentur à duobus clericis isti versus hymni sequentis. In

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554 BLESSING to inflame us through these Easter festivities with heavenly desires, so that we may be able to attain to the perpetual feasts with purified minds. Through the same Lord. Another prayer. 4 Lord God, almighty Father, hear us, unending light: you, holy maker of all lights, bless, we beseech you, this light, which has been sanctified and blessed by you, who enlighten the whole world, so that we may be kindled and illuminated by that light, namely by the fire of your charity, with which you enlightened Moses, and grant this light to our hearts, so that we may be able to come to eternal life? Through Christ. Another prayer. 5 Holy Lord, almighty Father, eternal God: when we bless this fire in your name and in that of your only-begotten Son, our God and Lord Jesus Christ, and of the Holy Spirit, deign to cooperate and help us. Who live and reign with the same your only-begotten Son, in the unity of the same Holy Spirit, God, forever and ever. Amen. Then let the priest sprinkle the fire with blessed water, from which the candles are to be lit. Then let him also bless the incense, or frankincense, to be placed in the censer, saying this prayer: 6 May the abundant outpouring of your blessing come upon this incense, we beseech you, almighty God: and kindle this nocturnal brightness, invisible renewer. So that not only may the sacrifice offered on this night shine forth by the secret blending of your light, but wherever anything has been carried from the mystery of this sanctification, may the wickedness of diabolical deceit be driven out, and the power of your majesty be present. Through our Lord Jesus Christ. When the priests and ministers return to the church, let these verses of the following hymn be sung by two clerics. In

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EXPO. 555 7 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 II 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, & mendosè. Nam decimum sextum caput libri Numeri refert, quòd Dathâ < Num. 16> & Abiron filij Eliab insurrexerunt cótra 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 quouis colligere possis, Dathan & Abiron alienum ignem obtulerint domino, aut emisso cælitus perierint incendio: vt oratio præsens enunciat. < Levi. 10> 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[m] virorum nuncupationem: hæc nomina Dathan & Abiron, loco istorum Nadab & Abiu esse posita Sed nunc cogni- to 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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EXPO. 555 7 Inventor, good leader of the ruddy light: who by fixed lights doest divide the times; the sun having set, horrid chaos presses in; give light to thy faithful ones, O Christ. And so let the rest of his verses be sung through to the end: as they are placed among the hymns in the preceding book. I II NOTES. In the first prayer. “That not with Nadab and Abihu.” Some books have here, and especially the exemplar codex deposited with me, that “not with Dathan and Abiron, when they offered foreign fire to thee, may we be consumed by a strange flame,” but, in my judgment, incorrectly and with errors. For the sixteenth chapter of the Book of Numbers relates that Datha- < Num. 16> and Abiron, sons of Eliab, rose up against Moses and Aaron, wanting arrogantly to claim the priesthood for themselves. Because of that insolence they were swallowed up alive by the earth; and, the ground being torn apart under their feet, they went down into hell. Nor can you gather from that passage or any other that Dathan and Abiron offered strange fire to the Lord, or perished by fire sent down from heaven, as the present prayer states. < Levi. 10> Moreover, the tenth chapter of Leviticus mentions that Nadab and Abihu, the sons of Aaron, taking censers, put fire and incense on top of them, offering before the Lord strange fire, which had not been commanded them. And fire went out suddenly from the Lord and devoured them; and they died before the Lord. Wherefore I am led to conjecture that in this place it should rather be read thus: “that not with Nadab and Abihu, when they offered strange fire to thee, may we be consumed,” and that perhaps by someone ignorant of sacred history, or paying less attention to the proper names of the men, these names Dathan and Abiron were put in place of those Nadab and Abihu. But now that the error has been recognized and detected, it will be better to correct this passage according to the truth of the sacred writings. But Eleazar and Ithamar were also sons of Aaron himself, yet pleasing to God and properly performing their office, as is clear from the above-mentioned chapter of Leviticus and other passages. And since names given among the Hebrews end in -ar, when they 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 and Ithamarus, which often happens in many other Hebrew names, as from Adam is similarly derived Adamus, from

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556 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 col- ligas, 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 in- uicem: 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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556 BENEDICTION from Abraham, Abraham; from Jacob, Jacob; and so on in the rest. 2 In the second prayer. Maker of light and artificer of the stars. The first chapter of Genesis gives firm witness to this. <Gen. 1> For in it God is said to have formed light on the first day, and to have divided it from the darkness. And on the fourth day to have created the sun, moon, and stars, and to have adorned the heavens with those splendid luminaries. Wherefore it is clear that every sensible brightness took its beginning through the immense power of God, since all of it is derived into these lower things from the sun and the stars. But if anyone objects that the brightness of fire does not proceed from the sun or the sky, grant that; yet from that you must not rightly conclude that the fiery brightness did not begin from God. For when fire itself was created by God—who in Genesis is understood to be beneath the earth, because under the name of earth the remaining elements are there also included—and its brightness, the quality implanted in its nature and native to it, was also formed by God and flows from him. 3 In the third prayer. The corner-stone, namely: the fire of charity. From bodily things to spiritual, from sensible to intellectual: here there is a fitting guidance and an apt proportion. For by striking flint against iron, fire is struck out and made suitable for human use. And here, indeed, the stone is material and bodily, and likewise the fire that is produced from it. But Christ is the corner-stone, as has often been proved above by the testimony of Isaiah and the Psalm, and from him spiritual fire has been drawn forth: namely the burning and fervent charity, which he sent into 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 wish but that it be kindled?” When he also said to the disciples, “A new commandment I give you, that you love one another,” and “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 than striking out sweetly and ardently from himself the fire of double charity, from the living stone, so that he might inflame us? 4 In the fourth prayer. With which you illumined Moses. That God illumined Moses with the fire of charity is clearly established by the testimony of the history of Exodus and the subsequent books of the Pentateuch. Truly inflamed with great charity, Moses prayed to God on behalf of the people after the guilt of the molten calf:

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EXO. 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 mirifice 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 < Num. 12> neutri generis secundæ declinationis: dicitur thus, 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 hebat 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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EXO. 557 God, saying: Either forgive them this harm, or blot me out < Exod. 32> from the book of life in which you have written me. Likewise, when he was provoked by the insults < Num. 13> of Aaron and his sister Maria, when he saw her struck by leprosy from the Lord: he humbly prayed to the Lord on her behalf, returning humble prayer to God for their reproaches. He was also often, on other occasions, afflicted by the rebellious and murmuring people < Num. 16> and attacked with injuries and insults: he prayed to the Lord on their behalf, that He would turn away from them the plague inflicted for their sins. But whence come these things, unless they proceed from sincere and affectionate charity? But indeed, since in fire there is not only heat but also brightness: we also read of Moses illuminated by the brightness of divine knowledge, to such an extent that the overflowing of so great a light spilled over into his body, and with rays breaking forth in his face he shone wonderfully like horns; whence his face was also seen by the people as horned. Was not he also, illuminated by the ray of prophetic light, and knew both the past long before and the future long afterward? 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 for the blessing of the incense. Upon this incense your abundant. Incense, a neuter substantive < Num. 12> of the second declension: it is called frankincense, because it is burned so that it may breathe forth a fragrant vapor and spread a sweet odor abroad, as the prophet says in the psalm: “Let my prayer be directed like incense in your sight; < Psal. 140> the lifting up of my hands an evening sacrifice.” Then in the same prayer the author calls the nocturnal brightness that light of the candles lit in the Easter night, in which formerly there was blessing both of the new fire and of the Paschal candle; although all these things, for a legitimate cause and by ecclesiastical ordinance, are now done at the time of the Easter vigil and by day, just as the night vigils of the primitive Church have been 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, toto cordis ac metis affectu & uo cis ministerio personare.3 Qui pro nobis æterno patri, Adæ debitu[m] soluit: & ueteris peccati cautione[m] pio cruo re detersit. Hæc su[n]t 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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BENEDICTION 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, irradiated with such great gleams, and illuminated by the splendor of the eternal King: let it feel that it has lost the darkness of the whole world. Let also Mother Church rejoice, adorned with the brightness of so great a light; and let this hall resound with the mighty voices of the peoples. 2 Therefore, dearest brethren, now standing by with you before the marvelous brightness of this holy light, I beg you, together with me, to invoke the mercy of almighty God, that He who has deigned to number me among the Levites, not by my merits, may, by pouring in the grace of His light, enable me to fulfill this candle’s praise. Through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, God, forever and ever. 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 right and just. Truly it is right and just to proclaim with all the affection of the heart and with the service of the voice the invisible God the Father almighty, and His only-begotten Son, with the Holy Spirit. 3 Who for us paid the debt to the eternal Father, and by His sacred blood wiped away the record of ancient sin. For this is the Paschal feast, in which the true Lamb is slain and His blood consecrates the doorposts. This is the night in which You first brought our fathers, the children of Israel, out of Egypt, and later made them cross the Red Sea on dry ground. 6 Therefore this is the night which by the illumination of the pillar purified 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 sins. 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 beata nox quæ sola meruit sci- re tèpus & 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. II 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] ignis accèdit. II Hic accendatur cæreus: deinde dicatur. I2 Qui licet diuisus in patres: mutuati tamen luminis detrimenta non nouit. Alitur liquentibus cæris: quas in sustantiam preciosæ huius lampadis, apes mater eduxit. I3 O uere beata nox: quæ expoliauit Ægyptios, ditæ- uit Hebræos, nox in qua terrenis cælestia: humanis diui- na iunguntur. I4 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. < Psal. 138> 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 the victor rose from the underworld. For it was of no benefit to us to have been born, unless it had profited us to be redeemed. O the exceeding graciousness of your kindness toward us. O inestimable love of charity: to redeem a servant, you delivered up the Son. 8 O blessed night, which alone knew the time and hour, in which Christ rose from the underworld. 9 This is the night of which it is written: And night shall be my light as day in my delights. Therefore the sanctification of this night drives away crimes, washes away faults; restores innocence to the fallen, and joy to the sorrowful. 10 It drives away hatred, it makes peace, and it humbles powers. II Here let incense be placed in the censer in the form of a cross; then let the priest say the following. II Therefore, in the grace of this night, receive, holy Father, this evening sacrifice of incense, which the holy Church renders to you in this solemn offering of the censer through the hands of your ministers from the work of bees. But now we know the praise of this column, how the shining fire rises in honor of God. II Here let the candle be lit; then let the following be said. I2 Though divided among the fathers, it nevertheless knows no loss of borrowed light. It is nourished by flowing wax, which the mother bees brought forth into the substance of this precious lamp. I3 O truly blessed night, which spoiled the Egyptians, enriched the Hebrews, night in which earthly things are joined with heavenly, human with divine. I4 We pray you, Lord, that this candle, consecrated in honor of your name, may continue without failing to dispel the darkness of this night, and, accepted as a sweet fragrance, may be mingled with the heavenly lights. <Psal. 138> Let the morning star find its flames. That is, the morning star, which knows no setting, the one who, returning from the underworld, shone serenely upon the human race. Therefore we pray you, 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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BENEDICTIO 160 N. atq[ue] antistite nostro N. et gloriosissimo regenestro. N. cum omni familia: quiete temporu[m] concessa, in his paschalibus gaudiis conseruare digneris. Per dominum nostrum Iesum Christum filium tuum: qui te cum uiuit et regnat in unitate spiritus sancti deus, per omnia secula seculorum. Amen. 1 IANNOTATIONES. Exultet iam angelica turba cælorum. In principio huius orationis quæ præmittitur ad benedictionem cærei paschalis: primum inuitantur omnes spiritus cælestes ad gaudiu[m] & exultationem in resurrectione domini habendam, quam cæreus iste paschalis insinuat. Secundo homines diuina celebrantes mysteria ecclesiasticis officiis atque institutis, etiam inuitantur ad lætitiam. Sane diuina mysteria proprie dicuntur opera diuinæ benignitatis: ad nostri redemptionem exhibita vt mysterium incarnationis, passionis domini & resurrectionis. Et cum illis non possit aptè attribui exultatio: dicuntur ipsa nihilominus exultare, cum ea mystico ritu colentes homines exultant. Rursum vt in terreni regis victoria devictis hostibus parta tuba personant & buccinæ concrepant in argumentu[m] lætitiæ, ita & in cælestis & summe potentiis regis Christi victoria de principe huius mundi foras eiecto & superata morte, iam adepta: vox fideliu[m] decantans insignem eius triumphum & laudes ipsius resonas, vt altisona tuba intonare debet. Tertio, totum genus humanum telluris nuncupatione hic expressum, quòd ex humo formatum sit, etiam inuitatur ad gaudium, quia diuinæ gratiæ splendore coruscum, peccati tenebris iam liberatum est. Quarto verò tota fidelium concio atque collectio simul prouocatur ad lætitiâ: propter dominicæ resurrectionis gloriam, vtque diuinitas celebret laudes magno devotionis affectu: iterum atque iteru[m] admonetur. 2 Quapropter astantibus vobis. Hoc loco, decantans hanc orationem: totum astantium cætum hortatur ad diuint nominis inuocationem, vt illius auxilio, cærei paschalis laudes & sacratissimæ noctis dominicæ resurrectionis præconia: digne possit expromere. Cæterum leuitæ in veteri testaméto dicti sunt: quicunque de genere & tribu Le ui filij

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BENEDICTION 160 N. and our prelate N. and most glorious king our N., with all his household: deign to preserve in peace of time, amid these Paschal joys. Through our Lord Jesus Christ, your Son: who lives and reigns with you in the unity of the Holy Spirit, God, for ever and ever. Amen. 1 NOTES. “Now let the angelic host of heaven exult.” At the beginning of this prayer, which is recited before the blessing of the Paschal candle: first all the heavenly spirits are invited to joy and exultation in the resurrection of the Lord, which this Paschal candle signifies. Second, men celebrating the divine mysteries in ecclesiastical offices and institutions are also invited to gladness. Indeed, the divine mysteries are properly called the works of divine goodness, exhibited for our redemption, such as the mystery of the Incarnation, the Passion of the Lord, and the Resurrection. And since exultation cannot properly be attributed to them, they are nevertheless said to exult, when men who celebrate them with mystical rite exult. Again, just as in the victory of an earthly king, when the enemies have been defeated, trumpets resound and horns sound as an indication of joy, so too in the victory of Christ the heavenly and supremely powerful king, after the prince of this world has been cast out and death overcome, the voice of the faithful, chanting his illustrious triumph and echoing his praises, ought to sound like a mighty trumpet. Third, the whole human race, expressed here by the name of the earth, is also invited to joy, because, made from the earth, it has been made radiant by the splendor of divine grace and now freed from the darkness of sin. Fourth, indeed the whole company and assembly of the faithful is together summoned to gladness, because of the glory of the Lord’s resurrection, and so that divinity may celebrate its praises with great affection of devotion: again and again it is admonished. 2 “Wherefore, standing before you.” In this place, as he chants this prayer, he exhorts the whole company of those standing by to invoke the divine name, so that with its help he may worthily proclaim the praises of the Paschal candle and the proclamations of the most sacred night of the Lord’s resurrection. Moreover, the Levites were called in the Old Testament: all those from the family and tribe of Le vi, sons

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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 leuitarum 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 firmæ, 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 From the sons of Jacob they have sprung forth. And because these, by divine ordination, were chosen for the ministry of the altar, they are assigned above the other sons of Israel; in the New Testament also those are called Levites who are appointed to ecclesiastical ministry and have obtained the order of the diaconate. But this prayer is to be recited either by a priest or at least by a deacon, according to ecclesiastical institution. Therefore rightly does he who pronounces it profess 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 well-pleasing sacrifice in the odor of sweetness, abundantly satisfied for the transgression of Adam and of the whole human race, blotting out that handwriting of the decree which was against us, which was contrary to us (as the blessed Paul writes to the Colossians), and taking it out of the way, nailing it to the cross, because he poured out his precious blood to wash away the ancient stain of sin and to loosen the bond 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 to depart from Egypt, celebrated the Passover and slew the lamb, and with its blood they sprinkled the lintel of the house and both doorposts, 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 living and spiritual posts, that is, the souls of the faithful, firm in good, solid and steadfast, are consecrated, and by that sprinkling are delivered from the smiting angel, lest he prevail over 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 departed from Egypt, freed from the very hard servitude of Pharaoh. And afterward they crossed the Red Sea unharmed, with the waters standing on this side and that in the form of walls, and providing a dry path 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 set free from the servitude of the devil, marked by Pharaoh, and by the saving laver nn baptism

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BENEDICTIO baptismi (in quo demersa est tota cohors demonica? vt Pharao cum suis equitibus) ablutum: constituitur in deser to præsentis peregrinationis, vt demùm perueniat ad ter- ram viuentium illi repromissam. 6 Hæc igitur nox < Exo.14> est. Vt decimumquartum Exodi caput testatur, cu[m] AEgyptij persequerentur filios Israel AEgypto ia[m] egressos: angelico ministerio columna post tergum stetit inter castra AEgyptioru[m] & castra Israel. Et erat nubes tenebrosa & il luminans noctem: ita vt ad seiuicem toto noctis tempore accedere non valerent. Haud aliter, si figurâ illam suæ veritati adaptare lubet: nox dominicæ resurrectionis, nouæ gratiæ splendore totum genus humanu[m] illustrauit, & depulsa vicioru[m] caligine Christianos omnes illuminatos reddidit & sanctificatos. Planè operæ precium & hoc loco aliis hic adductis diligentius animaduertere, quàm apposite & accommodate afferantur hic ea quæ populo Israëlitico in figura co[n]tigerunt, & in Christo atque populo eum colente, in veritate deinde completa sunt. Nam ex huiusmodi figurarum ad suam veritatem adaptatione: inuenietur congruentissima illarum ad hanc proportio, resposio atque concinnitas. 7 Hæc nox est in qua. Hic locus aperte indicat, ea quæ de hac nocte hactenus sub involucro figurarum dicta sunt: de nocte resurrectionis dominicæ demu[m] intelligenda esse, in qua destructa morte nobis vitam Christus reparauit. Et certè admodu[m] necessaria erat toti humano generi: hæc nostræ salutis consummatoria resurrectio. Na[m] no[n] profuisset illi ad saluté, Christi in carne natuitas: nisi fuisset deinde illius facta redemptio per mortem & passionem Christi. Rursum illa passio non ta[m]tâ habuisset efficaciam, neque à deo largam diuinorum numerus transfudisset exuberatiam: si morte Christi no[n] fuisset subsecuta resurrectio, spiritualis nostræ resurrectionis 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 annotaui in plærisq[ue]; libris ecclesiasticis interiectas esse præsentis benedictioni has duas clausulas. O certe necessariu[m] Adæ

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BLESSING of baptism, in which the whole demonic host was submerged? as Pharaoh with his horsemen, washed away: he is set in the desert of this present pilgrimage, so that at last he may come to the land of the living promised to him. 6 This night then < Exo. 14> is. As the fourteenth chapter of Exodus testifies, when the Egyptians were pursuing the children of Israel, who had already gone out of Egypt, by angelic ministry the pillar stood behind the camps of the Egyptians and the camps of Israel. And it was a cloud dark and illuminating the night, so that they were not able to come near one another throughout the whole time of night. In no other way, if one is pleased to adapt that figure to its truth: the night of the Lord’s resurrection illumined the whole human race with the splendor of new grace, and, the darkness of vices having been driven away, rendered all Christians enlightened and sanctified. It is certainly worth the effort, and here also, together with the other passages introduced here, to consider more carefully how suitably and fittingly those things are brought forward here which happened figuratively to the people of Israel, and were afterwards fulfilled in truth in Christ and in the people worshiping him. For from this adaptation of the figures to their truth there will be found a most fitting correspondence, response, and harmony between them and this. 7 This is the night in which. This passage clearly 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 indeed this resurrection, the consummation of our salvation, was most necessary for the whole human race. For Christ’s birth in the flesh would not have profited him unto salvation unless afterwards redemption had been accomplished through Christ’s death and passion. Again, that passion would not have had such efficacy, nor would a great abundance of divine gifts have been poured forth from God, if the resurrection had not followed the death of Christ, 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, Christ’s glorious resurrection is especially of advantage to it, as the consummator of all the preceding mysteries. Moreover, in the first edition of this book, at this place I noted that in many ecclesiastical books these two clauses are inserted into the present blessing. O surely 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]tô- cinantur: in eo quidem sensu, quo peccatum Adę & culpa eiusdem illic laudari intelligâtur & 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 esse 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 offeretem 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[ue] 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 the death of Christ. O happy fault: which deserved to have such and so great a redeemer. And those I likewise disapproved there, as being less worthy, which are declaimed against: in this sense indeed, that Adam’s sin and his fault are there understood to be praised and exalted by proclamation, as though in themselves good and deserving of commendation, because to them the same note of praise is attached with an exclamation of wonder: which, in the two preceding sentences and likewise in the following one, in which by their own nature they are good, namely the dignity of divine piety, the love of heavenly charity, and the night of the Lord’s resurrection, are rightly and deservedly praised, because to these also are joined the epithets “necessary” and “happy,” indicating something outstanding and commendable as being in God, to whom they are ascribed. For indeed that without which something cannot simply be, or cannot be well, does it not seem to bear the character of good? That, however, in the primary sense is commonly called “necessary.” What moreover has in itself happiness, or brings it to another by its very nature: is by no means devoid of goodness. That truly, in the proper use of language, is called “happy.” Finally, what by its own condition and dignity is worthy of some reward (for that is properly what “to deserve” signifies), is it not also customarily reckoned among good things? But neither the first author of the two said propositions (whoever he may have been), nor the sacred writers, approving them as though they were worthy of divine things, intend that sense just mentioned, which presents itself to the mind at first sight from the common and customary meaning of the words. Nor does holy Church, in singing those propositions, use them in divine service in the sense just assigned, which by the confession of all is far removed from truth and piety. Therefore in that very disapproval I was not opposing the holy authors or ecclesiastical institution, as regards the very understanding and mode of interpretation; nor then was it my intention to resist or challenge their meaning. Rather, I embrace that sense in which the Church sings the said propositions, as true and religious, because I am persuaded that nothing should be received or admitted by the Church for use which does not savor of piety or is at variance with holy religion. Nor are these things contrary to what, in my apologetic disputation, concerning the necessity of Adam’s sin and the happiness of that same fault,

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EXPO. 565 < Iudic. 16> sit: positis ibidem nequicquam custodibus, qui illum vrbe egredi volentem obseruarent & caperent. Alij verò dicu[n]t veritatem ipsam n[on] in omnibus debere ad suam figuram habere resposum: & ergo ex illo Sansonis egressu media nocte facto non validum sumi argum[en]tum, Christu quoque mediæ noctis puncto aut articulo à mortuis surrexisse. < Psal. 56 Marc. 12> Quinpotius césent hi posteriores: Christum sub lucem atque in ipso diluculo ad vitam immortalem rediisse. Et hæc secunda sententia, sacris literis esse videtur conformior: cum per prophetâ dixerit Christus in psalmo, exurgam diluculo, & Marcus euangelista scribat: quòd surrexerit Christus mane prima sabati. Nocte tamen idem resurrexisse dicitur: quòd in ipsius noctis extremitate & termino atque sub auroram rediuiuus sepulchro prodierit. Et qui depulsis spiritualib[us] tenebris clarâ veritatis ac gratiæ lucem, suæ resurrectionis gloria inuexit mundo: voluit etiam nocturna abeunte caligine & claritate dei exoriente, immortalitatis suæ decus & splendorem nobis exhibere. 9 Hæc nox est: de qua scriptum est. In psalmo scilicet centesimo tricesimo octauo: vbi ait propheta. Et dixi, forsan tenebræ conculcabunt me: & nox illuminatio mea in deliciis meis. Quia tenebræ non obscurabuntur à te, & nox sicut dies illuminabitur: sicut tenebræ eius ita & lumé eius. Qui quidem duo versus congruenter adaptâtur hic sacra nocti resurrectionis dominicæ: quoniam & psalmi illius initium de resurrectione domini loquitur, & in officio ecclesiastico ad introitum missæ illius solennitatis decantatur. Itaque nox illa sacra qua dominus ab inferis rediit ad superos, sicut dies illuminata est: quoniâ novo resurrectionis illius splédore mirifice refulsit. Eadem quoq[ue] nox: illuminatio fuit domini Iesu, in deliciis & gloria admirandæ resurrectionis eius: quoniam tunc amictus est lumine incorruptibilitatis, & claritate immortalitatis sicut vestimento. 10 Et curuat imperia. Népe nox illa qua victor mortis Christus ad vitam rediit perénem: imperium principis huius mundi confregit, sicut & prius nox illa egressionis filiorum Israel, edomuerat Pharaonis imperiu[m]: qui cum toto suo equitatu obrutus est vndis maris rubri. Curuauit & eade nox: imperiu[m] mortis. Nam quæ prius in totum genus humanum immaniter grassata < nn iij> fuerat

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EXPO. 565 < Iudic. 16> therefore: guards having been placed there in vain, to watch and seize him if he should wish to go out of the city. But others say that truth itself does not in all things need to have a response in its own figure; and therefore from that departure of Samson made at midnight no strong argument should be drawn that Christ also rose from the dead at the very point or moment of midnight. < Psal. 56 Marc. 12> Rather do these later ones yield: that Christ returned to life immortal at dawn and at the very first light of day. And this second opinion seems more in keeping with the sacred writings: since Christ said through the prophet in the psalm, “I will rise early,” and the Evangelist Mark writes that Christ rose early on the first day of the Sabbath. Yet he is said to have risen by night too: because at the very end and limit of that night and under the dawn he came forth alive from the tomb. And he, who, after driving away spiritual darkness, brought into the world the bright light of truth and grace in the glory of his resurrection, also wished, as night was passing and the brightness of God was rising, to display to us the splendor and glory of his immortality. 9 This is the night: of which it is written in the psalm, namely the hundred and thirty-eighth: where the prophet says, “And I said, perhaps darkness will trample me down: and night shall be light unto me in my delights. Because darkness will not be darkened by you, and night shall be enlightened as day: the darkness thereof and the light thereof are alike.” These two verses are fittingly applied here to the sacred night of the Lord’s resurrection; for both the opening of that psalm speaks of the Lord’s resurrection, and in the church office it is sung at the entrance of the Mass of that solemnity. Therefore that sacred night in which the Lord returned from the dead to the upper world was illuminated as day; for it shone wonderfully with the new splendor of that resurrection. The same night was also the illumination of the Lord Jesus, in the delight and glory of his wondrous resurrection; for then he was clothed, as with a garment, in the light of incorruptibility and the brightness of immortality. 10 And it bends down empires. For that night in which Christ, victor over death, returned to everlasting life, broke the dominion of the prince of this world, just as that earlier night of the departure of the children of Israel had subdued the dominion of Pharaoh, who with all his horsemen was overwhelmed by the waves of the Red Sea. And that same night bent down the dominion of death. For what had before raged savagely against the whole human race < nn iij> had been

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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: quânis 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, nô modo nô 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 tamé indiminuta, & nulla ex parte minor affecta aut co[n]tractior, eius bonitas, Eodem deinde loco præciosæ huius

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BENEDICTION <566> was, now death is swallowed up in victory; and, its dominion destroyed, victorious life triumphs over death. Finally, this same night also brings down the empires of the nations, because through the apostles’ preaching, the trophy of Christ’s cross having been carried throughout the whole world, and his resurrection proclaimed, the peoples cast away their idols, and promptly submitted their necks to the yoke of faith. <Levi. 6> II. The evening sacrifice of this incense. Among the Hebrews there was a twofold daily and solemn sacrifice: one morning sacrifice, which was performed at dawn, and another evening sacrifice, which was offered in the evening, and at the very twilight of night. But this offering of incense placed upon the wax candle, he calls an evening sacrifice, because in the nighttime this blessing of the candle and placing of incense was done from the <Psal. 140> very beginning of the Church. Or perhaps this is said here so that the author may allude to that word of the psalm: Let my prayer come in as incense in your sight; the lifting up of my hands as the evening sacrifice. Moreover, when a little later he adds the text: But now we know the praises of this column, by the name of the column the Paschal candle itself is understood; because it almost presents a columnar figure, although at the top it bears rather a pyramidal shape. <12> III. Though divided into parts. The fire itself of the candle is divided into parts, when it is shared with any other candles that are then lit from it, however many there may be; and in this way it is propagated, as it were, into many parts. Yet that fire does not know the loss of borrowed light, because however much it is divided among others, it nonetheless suffers no diminution of its own brightness. Just as the sun itself, by the continuous diffusion of its light throughout the whole world, suffers no loss of its brightness, and knowledge transferred from the teacher’s mouth into the disciples, not only is not diminished in the mind of the master, but rather increases and becomes more abundant. And in this divine property, fire itself, and the sun, and instruction imitate the all-beneficial goodness of God, which pours forth upon all, to each one the gifts of its liberality, according to his capacity, yet without any diminution of its immense goodness. For however much it may have shared its kindness with others’ gifts, its goodness remains undiminished, and in no respect made smaller or more contracted. In the same place then, this precious

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EXO. 567 huius lampadis nomine intelligitur cæreus ipse paschalis qui benedicitur, atque oculis subiectus habetur quem hic lampadem vocat author: quod cæra adminiculo alime[n]ta ministrat igni, haud aliter quam lampas olei alimonia flammam enutrit. 13 O verè beata nox. Duodecimu[m] < Exo. 12> caput Exodi enarrat quòd filij Israel egressuri A Egypto, petierunt (vt dominus per Moysem illis imperauera:) ab A Egyptiis vasa argentea & aurea, vestemque plurimam. Dominus autem dedit gratiam populo coram A Egyptiis vt commodarent eis: & spoliauerunt A Egyptios. Et ita nox illa egressionis filiorum Israel: expolauit A Egyptios & ditauit Hebræos. Verum vt detecta figura, pate s cat veritas: nox illa exitus populi Israelitici de A Egypto, figura fuit (quemadmodum iam ante dictum est) illius sacratissimæ noctis, qua Christus ab inferis rediit victor ad superas auras, & à regione tenebrarum, spiritualique A Egypto nostrum remeauit in orbem. Sed & tunc A Egyptios vt pote dæmones ipsos spoliavit: cum animas sanctorum patrum ibidem detentas eorum manibus eripuit, & in libertatem asseruit. Tunc etiam ditauit Hebræos: nam sanctos illos patres æternæ gloriæ cumulauit bonis, dotauit muneribus, & donis locupletauit. Comprobat illud beatus Paulus, scribens ad Colossenses: quòd Christus expolians principatus & potestates, traduxit confidenter palam triumphans illos in seipso: Et ex hoc statim perspicuum eua[n]dit: quare in illa sacra nocte dominicæ resurrectionis, terrenis cælestia iunguntur & humana diuinis. Nam cælestis vita atq[ue] immortalis, Christo & sanctis patribo qui cu[m] eo surrexerunt ad gloriam immortalitatis, est indulta: & totum genus humanum ad foelicissimam vitæ cælestis sortem tunc est euecta atque traducta. quandoquidem (vt ait Paulus) deus pater co[n]resuscitauit nos cum Christo: & co[n]sidere fecit secu[m] in cælestibus. 14 Vt cæreus iste in honore. < Eph. 4.> Hic habetur sermo de cæreo illo materiali: qui co[n]secratur ad illuminandum dominicæ resurrectionis nocte[m]. Quem hæc oratio petit indeficientem perseverare: id est perpetua & indeficiete claritate promicare vsque ad dei exortum, vt scilicet non deficiat neque extinguatur ante finem noctis illius. nam consueuit cæreus ille tota ea nocte incensus permanere. Orat ite vt supradicto cæreus nn iiij deo

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EXO. 567 by the name of this lamp is understood the paschal candle itself, which is blessed and placed before the eyes; the author here calls it a lamp: because wax, by its means as an aid, supplies nourishment to the fire, no differently than an oil lamp nourishes the flame with oil. 13 O truly blessed night. The twelfth chapter of Exodus recounts that the children of Israel, about to depart from Egypt, asked, as the Lord had commanded them through Moses, from the Egyptians vessels of silver and gold, and very much clothing. And the Lord gave favor to the people in the sight of the Egyptians, so that they lent to them; and they despoiled the Egyptians. And thus that night of the departure of the children of Israel stripped the Egyptians and enriched the Hebrews. But in order that the figure being disclosed, the truth may appear: that night of the خروج of the people of Israel from Egypt was a figure (as has already been said) of that most sacred night, when Christ returned from the lower regions victorious to the upper air, and from the realm of darkness and spiritual Egypt came back into our world. But then also he despoiled the Egyptians, inasmuch as he stripped even the demons themselves: when he snatched from their hands the souls of the holy fathers detained there and restored them to freedom. Then also he enriched the Hebrews: for he loaded those holy fathers with the goods of eternal glory, endowed them with gifts, and made them rich with presents. Blessed Paul confirms it, writing to the Colossians: that Christ, despoiling principalities and powers, led them forth openly, triumphing over them in himself. And from this it immediately becomes clear: why on that sacred night of the Lord’s resurrection, earthly things are joined to heavenly things, and human things to divine. For heavenly and immortal life has been granted to Christ and to the holy fathers who with him rose to the glory of immortality; and the whole human race was then carried over and brought into the most blessed lot of heavenly life. Since, as Paul says, God the Father co-resuscitated us with Christ, and made us sit with him in the heavenly places. 14 That this candle be held in honor. < Eph. 4.> Here the discourse is about that material candle, which is consecrated for illuminating the night of the Lord’s resurrection. This prayer asks that it may persevere without failing: that is, to shine with perpetual and unfailing brightness until the sunrise of God, so that it may not fail or be extinguished before the end of that night. For that candle is accustomed to remain burning throughout that whole night. It likewise prays that the aforesaid candle nn iiij deo

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BENEDICTIO deo gratus sit & acceptus in sacrificium laudis: & supernis inscratur luminaribus quantum ad officij & vsus similitudinem, vt scilicet quemadmodum superna luminaria sol & luna continuu[m] deo pe[n]scent in illuminationis functione ministerium: ita & cæreus ille præbeat deo sine intermissione obsequium. Deinde vt intelligamus cum prius perebatur quòd indeficiens perseveret ipse cæreus, illis verbis id postulatum esse quòd ad tempus vsque matutinum indeficienter luceat: subiungitur hæc petitio p[er] istius cærei flammas & ignem adhuc vigentem lucifer matutinus inueniat, stella scilicet illa quæ solis ortum præuenit, vt videlicet prodeunte ad ortum lucifero: flamma illa cærei adhuc ardeat extincta. Verùm deinceps à lucifero materiali ad intellectualem & verum luciferum dominum Iesum: traducitur sermo, qui hoc nomine rectè celebratur, nam post atras noctis opacæ tenebras, cæcitatemque & ignorantiam: clarum mundo veritatis & iustitiæ lumen attulit, benigna sui ad nos manifestatione: Nec solu[m] lucifer est: sed & sol iustitiæ. In corporalibus enim: illa diuersa 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 splendore micant: & lucem habent inextinguibilem. Senserat quidem lucifer noster & sol spiritualis, triduo illo mortis domini: occasum vitæ mortalis. Verùm nunc ad ortum reducti per gloriosam resurrectionem: nullam postea sustinere possunt occasus 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 sacerdos cum cuncto clero & omni ornatu ecclesiæ procedat ad fontem: & duo cærei portetur ante cum quosque omnia finiantur, litania videlicet & reliqua subinde cantanda. Ipsis autem euntibus ad fontem: cantetur seques hymnus. Et primum duo cantores incipiant. Rex san-

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BENEDICTION May he be pleasing and acceptable to God in a sacrifice of praise; and may it be inscribed among the heavenly luminaries, in proportion to the similarity of office and use, namely, so that just as the heavenly lights, sun and moon, continually render to God the service of illumination, so also that candle may offer to God unceasing obedience. Then, that we may understand that what was first intended was that the candle itself should persevere without fail, by those words it is requested that it should shine unfailingly until the time of morning: this petition is added, that through the flames of this candle and the fire still burning, the morning star may find it, that star namely which anticipates the rising of the sun, so that, as the morning star proceeds toward sunrise, that flame of the candle may still be burning and not extinguished. But thereafter the discourse is transferred from the material morning star to the intellectual and true morning star, the Lord Jesus, who is rightly celebrated by that name, for after the dark shadows of black night and blindness and ignorance, he brought to the world the bright light of truth and justice by the gracious manifestation of himself to us. He is not only the morning star, but also the sun of justice. For in bodily things these are different, but in our Lord they are the same. In bodily things also the morning star and the sun undergo their setting. But the spiritual morning star and the sun of justice know no setting, for they shine with perpetual splendor and have an inextinguishable light. Indeed our morning star and spiritual sun sensed the setting of mortal life during that three-day period of the Lord’s death. But now, brought back to rising by the glorious resurrection, they can endure no further distress of setting. Blessing of the font on Holy Saturday of Easter. First, let the crosses and banners be arranged, along with the Gospel book and the box, and the holy oil and chrism, and the other things necessary for the blessing of the font, after the aforesaid blessing of the Paschal candle has been completed. Then, the priest celebrating the sacred rites, together with all the clergy and all the ornaments of the church, shall proceed to the font; and two candles shall be carried before him, until everything has been completed, namely the litany and the other things to be sung thereafter. And as they go to the font, let the sequence hymn be sung. And first let two cantors begin. Rex san-

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EXO. 569 R Ex sanctorum angelorum: totum mundu[m] adiua. Chorus repetat. Rex sanctorum &c. 2 Ora primu[m] tu pro nobis, virgo mater germinis & ministri patris summi ordines angelici. Chorus repetat. Totum mundum. 3 Sulpicate Christo regi: cætus apostolici supplicetque per magnorum sanguis fusus martyrum. Implorate confessores: consonæq; virgines. quo donetur magnum nobis tempus indulgentiæ. 4 Omnes sancti atque iusti: vos precamur cernui. vt purgetur, crimen omne, vestro sub oramine. Huius Christe rector alme, plebis vota suscipe. qui formasti protoplastum & genus gignentium. 5 Mitte sanctum nunc amborum spiritum paracletum: in hanc plebem, quam recentem fons baptismi parturit. 6 Fac in terra fontis huius sacratum mysterium: qui profluxit cum cruore, sacro Christi corpore. 7 Et letetur mater sancta tota nunc ecclesia: ex profectu renascentis tante multitudinis. 8 Præsta patris atque nati compar sancte spiritus: vt te solum semper omni diligamus tempore. Corus repetat. Rex sanctoru[m] angeloru[m]: totu[m] mundum adiua. Deinde sacerdos dicat legendo. Pater noster. Credo in deum versus. Quoniam apud te est fons vitæ. Et in lumine tuo videbimus lumen. Dominus vobiscum. Et cum spiritu tuo. Oratio. 9 Omnipotes sepiterne deus, adesto magnæ pietatis tuæ mysteriis, adesto sacrametis: & ad creados nouos populos (quos tibi fons baptismatis parturit) spiritu[m] adoptionis admitte, vt quod humilitatis nostræ geredu[m] est mysterio: tuæ virtutis co[m]pleatur effectu. Per dominu[m] nostru[m] Iesu[m] Christu[m] filiu[m] tuu[m]: qui tecu[m] viuit & regnat i vnitate spirit[us] S. de[us]. Per omnia secula seculoru[m] Ame[m] domin[us] vobiscu[m] Et cum

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EXO. 569 King of the holy angels: help the whole world. Choir repeats. King of the holy angels, etc. 2 First pray thou for us, virgin mother of the offspring, and orders of the Father on high, angelic orders. Choir repeats. The whole world. 3 Call upon Christ the King: let the apostolic band implore him, and the blood shed by great martyrs. Entreat, confessors, and harmonious virgins, that a great time of indulgence may be granted to us. 4 All saints and righteous ones: we beseech you, bowing down, that every sin may be cleansed under your protection. O Christ, gracious ruler of this people, receive their prayers, who formed the first man and the race of those born. 5 Send now the holy Spirit, the Paraclete of both: into this people, whom the baptismal fountain has newly brought forth. 6 Make in the earth the sacred mystery of this fountain: which flowed forth with the blood of the sacred body of Christ. 7 And let holy mother Church now rejoice in the increase of so great a multitude being reborn. 8 Grant, O equal Spirit, of the Father and of the Son: that we may always love you alone at every time. Choir repeats. King of the holy angels: help the whole world. Then the priest shall say, reading. Our Father. I believe in God, verse. For with thee is the fountain of life. And in thy light shall we see light. The Lord be with you. And with thy spirit. Prayer. 9 O almighty and everlasting God, be present with the mysteries of thy great mercy, be present with the sacraments; and for the creating of new peoples (whom the fountain of baptism brings forth to thee) admit the spirit of adoption, so that what is done in the mystery of our humility may be fulfilled by the effect of thy power. Through our Lord Jesus Christ thy Son: who with thee lives and reigns in the unity of the Holy Spirit, God. For ever and ever. Amen. The Lord be with you. And with

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BENEDICTIO cum spiritu tuo. Sursum corda habemus ad dominum. Gratias agamus domino deo nostro. Dignu[m] & iustu[m] est. Præfatio. Vere dignum & iustum est: æquum & salutare: nos ti bi semper & ubique gratias agere domine sancte, pater omnipotens, æterne deus: qui inuisibili potentia, sacramentorum tuorum mirabiliter operaris effectum. 10 Et licet nos tantis mysteriis exequendis simus indigni: tu tamen gratiæ tuæ dona non deserens, etiam ad præces nostras aures tuæ pietatis inclinas. 11 Deus cuius spiritus super aquas inter ipsa mundi primordia ferebatur: ut iam tunc uirtutem sanctificationis aquarum natura conciperet. 12 Deus qui nocentis mundi crimina per aquas abluens, regenerationis speciem in diluuij effusione signasti: ut unius eiusdemq[ue] elementi ministerio, & finis esset uiciis & origo uirtutibus. 13 Respice domine in faciem ecclesiæ tuæ, & multiplica in ea regenerationes tuas: qui gratiæ tuæ affluentis impetu lætificas ciuitatem tuam, fontemq[ue] baptismatis aperis toto orbe terrarum gentibus innouandis: ut tuæ maiestatis imperio sumat unigeniti tui gratiam de spiritu sancto. Hic aquam manu tangat in modum crucis. 14 Qui hanc aquam regenerandis hominibus præparatam, arcana sui luminis ammixture fæcundet: ut sanctificatione concepta, ab immaculato diuini fontis utero in nouam renata creaturam progenies cælestis emergat, & quos aut sexus in corpore, aut ætas discernit in tempore: omnes in unam pariat gratia mater infantiam. 15 Procul ergo hinc, iubente te domine, omnis spiritus immundus abscedat: procul tota nequitia diabolicæ fraudis absistat. 16 Nihil hic loci habeat contrariæ uirtutis ammxtio: non

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BENEDICTION 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 right and just. Preface. Truly it is worthy and just, fitting and salutary, that we should always and everywhere give you thanks, O holy Lord, almighty Father, eternal God: who by invisible power wonderfully work the effect of your sacraments. 10 And although we are unworthy to perform such great mysteries: yet you, never abandoning the gifts of your grace, also incline the ears of your mercy to our prayers. 11 O God, whose Spirit was borne over the waters in the very beginnings of the world: so that even then the nature of the waters might conceive the power of sanctification. 12 O God, who by water washing away the crimes of a wicked world, marked out the likeness of regeneration in the outpouring of the flood: so that by the ministry of one and the same element there might be both an end to vices and a beginning of virtues. 13 Look upon the face of your Church, O Lord, and multiply in her your regenerations: you who gladden your city by the rushing flood of your grace, and open the fountain of baptism to renew the nations throughout the whole world: that by the command of your majesty she may receive the grace of your only-begotten Son from the Holy Spirit. Here let him touch the water with his hand in the form of a cross. 14 You who prepare this water for the regeneration of men, make it fruitful with the hidden mingling of your light: so that, by the sanctification conceived, a heavenly offspring, reborn as a new creature from the spotless womb of the divine font, may arise; and those whom sex distinguishes in body, or age distinguishes in time: may grace, as a mother, bear them all into one childhood. 15 Therefore, at your command, O Lord, let every unclean spirit depart far from here: let all wickedness of diabolical deceit stand far away. 16 Let no mingling of an opposing power have any place here: not

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EXO. 571 non insidiando circunuolet: non latendo surrepat, non inficiendo corrumpat. Iterum manu tangat aquam in modum crucis: deinde dicat. Sit hæc sancta & innocens creatura, libera ab omni impugnatoris incursu: & totius nequitiae purgata, di- scessu. 17 Sit fons uiuus, aqua regenerans, unda purificans. 18 Vt omnes hoc lauacro salutifero diluendi: operante in eis spiritu sancto, perfectæ purgationis indulgentiam consequantur. 18 Vnde benedico te creatura aquæ, per deum uiuum, per deum uerum, per deum sanctum, per deum qui te in principio, uerbo separauit ab arida: cuius spiritus super te ferebatur, qui te de paradiso manare: & in quatuor flu minibus totam terram rigare præcepit. Hic eiiciat aquam extra fontem, in modum crucis. Qui te in deserto amaram suauitate indita fecit esse potabilem: & sitienti populo de petra produxit. Benedico te per Iesum Christum filium eius unicum dominum nostrum: qui te in Chan Galilææ signo admirabili suæ potentia conuertit in uinum, qui pedibus super te ambulauit: & à Ioanne in Iordane in te baptizatus est. 20 Qui te unà cum sanguine de latere suo produxit: & discipulis suis iussit ut credentes, in te baptizaretur, dices. Ite docete omnes gentes baptizantes eos in nomine patris & filij & Spiritus sancti. Hic mutet vocem quasi legens lectionem. Hæc nobis præcepta seruantibus, tu deus omnipotens clemens adesto: tu benignus aspira. Hic sufflet in aquam ter: in modum crucis. 21 Tu has supplices aquas tuo ore benedicito. Hic iterum sufflet in aquam: in modum crucis.

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EXO. 571 that it may not circle around by lying in wait: may it not creep in by hiding, may it not corrupt by infecting. Again let him touch the water with his hand in the form of a cross: then let him say. May this holy and innocent creature be free from every assault of the adversary, and cleansed from all wickedness, departing. 17 May it be a living spring, a regenerating water, a purifying wave. 18 So that all who are washed in this saving bath: with the Holy Spirit working in them, may obtain the indulgence of perfect cleansing. 18 Wherefore I bless you, creature of water, through the living God, through the true God, through the holy God, through God who in the beginning separated you by the Word from the dry land: whose spirit was borne over you, who commanded you to flow from Paradise, and to water the whole earth in four rivers. Here let him cast the water outside the font, in the form of a cross. Who made you in the desert, bitter though sweetened, to be drinkable: and brought you forth from the rock for the thirsty people. I bless you through Jesus Christ his only Son our Lord: who in Cana of Galilee changed you into wine by the marvelous sign of his power, who walked upon you with his feet, and was baptized in you by John in the Jordan. 20 Who brought you forth together with blood from his side: and commanded his disciples that believers should be baptized in you, saying, Go, teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit. Here let him change his voice as though reading a lesson. For us keeping these commands, do you, almighty merciful God, be present: do you graciously inspire. Here let him breathe upon the water three times: in the form of a cross. 21 Bless these suppliant waters with your mouth. Here again let him breathe upon the water: in the form of a cross.

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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 & fæcûdetur de hoc oleo salutifero & christmate fons iste: ad abluenda crimina & ad regenerandas animas in uitam æternam. Amen. ANNOTATIONES. In hymno posito ad principium benedictionis ipsius fontis. Rex sanctorum angelorum. Hymnus iste, nullo genere carminis constringitur: quod tame 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 vnsquisque versus rythmicus duas continet particulas: quarum prior octo co[m]plectitur syllabas, & earu[m] penultima semper longa, posterior vero

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BENEDICTION So that, in addition to the natural cleansing which washing can provide for bodies, they may also be effective for purifying minds: Here let the burning taper be placed in the water, saying three times: May the fullness of the font descend upon it: the power of the Holy Spirit. And finally let the taper be held in the water until, maintaining the same tone of voice, he has said that phrase as well. And may it enrich the whole substance of this water with the disposition of regeneration. Here let him remove the taper from the water, and say: 22 Here let the stain of all sins be washed away; here let nature, created in your image and restored to the honor of its origin, be cleansed from all the filth of old age. So that every man who enters this bath of regeneration may be reborn into the new infancy of true innocence. Here let him say while reading: Through our Lord Jesus Christ your Son, who lives and reigns with you in the unity of the same Holy Spirit, God, forever and ever. Amen, and so on. 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 saving oil and chrism, for the washing away of sins and for the regeneration of souls unto eternal life. Amen. ANNOTATIONS. 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, although that is thought to belong properly to the nature of a hymn; yet it contains a definite number of syllables in each verse, approaching rhythmic modulation, though no similar ending and conclusion of syllables is observed in the different verses. Indeed, each rhythmic verse contains two parts: the first of which comprises eight syllables, and its penultimate is always long, the latter however

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EX PO. 573 verò: septem persicitur syllabis, & earum penultima semper breuis. Vt liquido constat in hoc primo versu. Rex sanctorum angelorum: totum mundum adiuvua. Cuius prior pars est: rex sanctorum angelorum: posterior vero, totum mundum adiuua. Et ita de sequentibus dicendum. Continet autem præsens hymnus litaniam, id est supplicatione solennem in ecclesia fieri solitam ad omnes sanctorum gradus & ordines. Hic enim primum ad deum convertitur supplicatio, secundo ad sacrosanctam virginem Mariam, tertio ad spiritus angelicos, quarto ad apostolos, quinto ad sanctos martyres, sexto loco ad confessores, septimo ad virgines, octavo ad omnes sanctos & electos dei. Deinde particulares exprimuntur petitiones: quæ diriguntur ad Christum, vt totius populi preces exaudiat, vt gratiam spiritus sancti in renatos fonte baptismatis effundat, vt sacrosanctum baptismi lauacrum ex latere suo militari lancea aperto, cum sanguine profusum: sanctificet, vt denique sancta matrem ecclesiam: copiosè prolis suæ ex aqua & spiritu sancto regenitæ prouentu spirituali & fructu lætificet, postremum vt gratiam nobis largiatur: deum super omnia & semper diligendi. Porrò hæc oratio sanctorum cuiusque ordinis inuocatoria: Græcè litania dicitur, id est supplicatio, debetque ea dictio Græca à Latinis per i in prima syllaba proferri ac scribi: quoniam apud Græcos eo in loco habet iota, quod nunquam in e mutatur sed semper manet immutatum. 2 In secundo versu. Virgo mater germinis. Hic sacratissima virgo Maria dicitur mater germinis, id est Christi filij dei, qui dicitur germen patris: quia secundum diuinitatem ex dei patris substantia ante secula est genitus. Quicquid enim ex alio enascitur: generali nomine germen appellare solemus. Et eo quidem vocabulo, filius dei apud prophetas plerunque nuncupatus inuenitur: vt apud Esaiam. In die illa erit germen domini in magnificentia & gloria: & fructus terræ sublimis. Rursum apud eundem. Omnes iusti in perpetuum hæreditabunt terram, germen plantationis meæ opus manus meæ ad glorificandum. Et apud Hieremiam. Ecce dies veniunt dicit dominus: & suscitabo David germen iustum, & regnabit rex & sapiens erit. In

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EX PO. 573 indeed: it is completed in seven syllables, and the penultimate of them is always short. As is clearly evident in this first verse: “King of holy angels, help the whole world.” Of this, the first part is: “King of holy angels”; the second, “help the whole world.” And so it is to be said of the following verses. But the present hymn contains a litany, that is, a solemn supplication customarily made in the Church to all the ranks and orders of the saints. For here first the supplication is directed to God, second to the most holy Virgin Mary, third to the angelic spirits, fourth to the apostles, fifth to the holy martyrs, sixth to the confessors, seventh to the virgins, eighth to all the saints and elect of God. Then particular petitions are expressed: which are directed to Christ, that he may hear the prayers of the whole people; that he may pour out the grace of the Holy Spirit upon those reborn in the font of baptism; that he may sanctify the most sacred washing of baptism, opened from his side by the soldier’s lance and poured forth with blood; that he may finally gladden holy Mother Church, through the abundant spiritual fruit and increase of her offspring reborn from water and the Holy Spirit; and lastly, that he may grant us the grace of loving God above all things and always. Moreover, this prayer invoking the saints of each order is called, in Greek, “litany,” that is, supplication, and this Greek word ought by the Latins to be pronounced and written with i in the first syllable; for among the Greeks it has an iota in that place, which is never changed into e, but always remains unchanged. 2 In the second verse: “Virgin mother of the offspring.” Here the most sacred Virgin Mary is called mother of the offspring, that is, of Christ the Son of God, who is called the offspring of the Father, because according to his divinity he was begotten from the substance of God the Father before the ages. For whatever is born from another, we are accustomed to call by the general name “offspring.” And indeed under that term the Son of God is found to be commonly named among the prophets: as in Isaiah, “In that day the offspring of the Lord shall be in magnificence and glory, and the fruit of the earth sublime.” Again in the same prophet: “All the just shall possess the earth forever; the offspring of my planting, the work of my hands, for glorification.” And in Jeremiah: “Behold, days are coming, says the Lord, and I will raise up for David a just offspring, and he shall reign as king and shall be wise.” In

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574 BENEDICTIO 3 In sexto versu. Consonæque virgines. Consonæ hic dicuntur virgines: quasi concordi voce cum sanctis confessoribus etiam orantes deum pro nostra salute. Id enim consonum dicitur: quod cum alio conspirat & consentit. Quoniam igitur idem postulant pro nobis sacratæ deo virgines quod sancti confessores, vt scilicet nobis detur spacium poenitentiæ: hoc loco consonæ dici censentur. 4 In nono versu. Vestro sub oramine. Nomen illud Oramen, ex arte & analogia potius quàm ex vsu Latinorum formatum: orationem & preces significat. Verbale est. & à verbo oro, as, formatum, sicut precamen à precor: & leuamen à leuo. 5 In vndecimo versu. Et genus gignentium. Idem designare nobis crediderim genus gignentium: quod genus humanum, in quo parentes continua propagatione liberos progignunt: ad perpetuam generis illi successionem. Apertior tamen fuisset sermo, si dixisset author: & genus mortalium. Facilius enim & visitatius, mortalium nomine quam gignentium: homines intelliguntur: quando quidem mortales sunt omnes homines: non autem omnes, alios ex se gignunt. 6 In duodecimo versu. Nunc amborum spiritum. Spiritus sanctus, amborum spiritus, patris scilicet & filij dicitur: quoniam ex patre & filio ineffabiliter & intima emanatione procedit. Eandem quoque ob causam in penultimo versu: spiritus sanctus dicitur compar patris & filij, aut si malis: patri & filio, quoniam vt ipsis ambobus consubstantialis est: ita omnino coæqualis & consimilis in æternitate, virtute, maiestate, sapietia, bonitate & gloria. 7 In decimo-tertio versu. Quâ receté fons baptismi parturit. Id dicitur secundum ecclesiæ primitiuæ ritum: quo in sabbato sancto paschæ abluebantur salutaribus vndis baptismi, adulti: signaculum fidei suscipientes & ad ecclesiæ catholicæ sinum venientes, tanquam filij ad piæ matris gremium. Et illos fons baptismalis dicebatur regenerare Christo: quoniam ministerio lauacri salutaris, tales renascebantur ex aqua & spiritu sancto: & vt filij matris ecclesiæ, spirituali nativitate ducebantur ad ortum. Hic aut mos iâ abrogat[ur] est ob rationabilem causam: & illius loco quotanis eo die sit fontis benedictio. In

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574 BLESSING 3 On the sixth verse. Consonæque virgines . Here the virgins are called consonæ : as though with harmonious voice they pray with the holy confessors to God for our salvation. For that is called consonum , which agrees and consents with another. Since, then, the consecrated virgins of God ask the same thing for us as the holy confessors, namely, that a space for repentance may be granted to us: in this place they are judged to be called consonæ . 4 On the ninth verse. Vestro sub oramine . The word Oramen is formed more by art and analogy than from the usage of the Latins; it signifies prayer and supplications. It is a verbal noun, and formed from the verb oro, as , just as precamen comes from precor , and levamen from levo . 5 On the eleventh verse. Et genus gignentium . I would think that the same is intended by genus gignentium : namely the human race, in which parents, by continual propagation, beget children for the perpetual succession of that race. The wording, however, would have been clearer had the author said, et genus mortalium . For by the name mortalium , meaning human beings, people are more easily and more commonly understood than by gignentium ; since all men are mortal, but not all beget others from themselves. 6 On the twelfth verse. Nunc amborum spiritum . The Holy Spirit is called the spirit of both, namely of the Father and the Son, because he proceeds ineffably and by an intimate emanation from the Father and the Son. For the same reason also, in the penultimate verse, the Holy Spirit is said to be the equal of the Father and the Son, or if you prefer, of the Father and the Son, since as he is consubstantial with both of them, so he is altogether coequal and alike in eternity, power, majesty, wisdom, goodness, and glory. 7 On the thirteenth verse. Quâ receté fons baptismi parturit . This is said according to the rite of the primitive Church, by which on Holy Saturday of Easter the adults were washed with the saving waters of baptism, receiving the seal of faith and coming to the bosom of the Catholic Church, like children to the lap of a loving mother. And that baptismal font was said to regenerate them unto Christ, because by the ministry of the saving washing such persons were born again of water and the Holy Spirit; and as children of Mother Church, they were brought by spiritual birth to the beginning of life. But now this custom has already been abolished for a reasonable cause: and in its place there is each year on that day the blessing of the font. In

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EXPO. 575 3 In decimoquarto versu. Fac in terra fontis hui[us]. Hic oratio sit ad deum: vt mysterium fontis baptismalis consecrare & hic sanctificare dignetur ad abluendas animas, qui quidem fons profluxit sacro Christi corpore cum sanguine: quando Christi in cruce iam mortui vnus militum lancea latus aperuit, & continuo exiuit sanguis & aqua. Si < Ioannis 19.> quidem aqua illa: fontem baptismi signabat: sicut & sanguis ille, precium nostræ redemptionis. 9 In oratione subiuncta hymno. Et ad creandos nouos populos. Per sacramentum baptismi nouus populus creari dicitur: no[n] quide[m] quatu[m] adesse, sed secundu[m] bone esse: quia non ex sanguinib[us] neq[ue]; ex volutate carnis, neq[ue]; voluntate viri: sed ex deo nascitur, & qui prius erant filij iræ: n[ost]uc fuit filij dei, filij gratiæ & filij adoptionis. Fit autem huiusmodi creatio & regeneratio, per spum setum, vt dicit psal. Emit te spum tuu[m] & creabutur: & renouabis facie[m] terræ, ex quo < Psal. 103.> psalmi loco: hæc præsentis orationis particula desumptavi detur. Sanè cu[m] emittit spum suu[m] dominus in eos qui regenerantur per baptismum, tunc creantur illi: quoniam novum gratiæ habitum ac statum suscipiunt, quo ferè de non esse ad esse progrediuntur: quandoquide[m] ipsi summo enti strictius interuntur ac Christum induunt. Est enim ea creationis significatio: etiam apud sacras literas visitata, vt cum ait psalmus. Et populus qui creabitur: laudabit dominum. Sicut & nasci, apud easdem: spiritualem interdum exprimit natiuitatem, vt cum dicit propheta in psalmo. Annunciabitur domino generatio ventura: & annunciabunt cæli iustitiam eius: populo qui nascetur quem secit dominus. Tunc etiam, cum scilicet emittitur spiritus in eos qui fonte viuo baptismi abluuntur, renouatur facies terræ, quia anima hominis, terra quidem spiritualis, quæ pri[us] erat inanis & vacua: nunc cælesti imbre spiritus sancti irrigata, foecunda sit & fructifera. Fit enim tunc homo: noua in Christo creatura, vt scribit beatus Paulus ad Corinthios < 2. Cor. 5. Galat. 6.> dicens. Si qua ergo in Christo noua creatura: vetera transierunt, ecce facta omnia noua. Idem quoque ad Galatas. In Christo enim Iesu neque circuncisio aliquid valet neque præputium: sed noua creatura. At verò adoptionis spiritus hic vocatur spiritus sanctus: quoniam per illum adoptamur in filios dei, quandoquidem sola dei bonitate (quæ

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EXPO. 575 3 In the fourteenth verse. Make in the earth the fountain of this. Here let the prayer be to God: that He may deign to consecrate the mystery of the baptismal font and here to sanctify it for the washing away of souls, this fountain which indeed flowed from the sacred body of Christ with blood: when one of the soldiers, Christ already dead on the cross, with a spear opened His side, and immediately there came out blood and water. If that water indeed signified the fountain of baptism: as that blood also did, the price of our redemption. 9 In the prayer joined to the hymn. And for creating new peoples. Through the sacrament of baptism a new people is said to be created: not indeed as to being, but as to well-being: because not of blood, nor of the will of the flesh, nor of the will of man: but born of God, and those who were previously children of wrath are now children of God, children of grace, and children of adoption. But such creation and regeneration takes place through the breath of the Spirit, as the psalm says: Send forth your Spirit, and they shall be created: and you shall renew the face of the earth, from which place in the psalm this portion of the present prayer seems to have been taken. Certainly when the Lord sends forth His Spirit upon those who are regenerated through baptism, then they are created; for they receive a new habit and state of grace, by which they pass, so to speak, from non-being to being: since they are more closely joined to the supreme being and put on Christ. For this is also the meaning of creation found in the sacred writings, as when the psalm says: And the people that shall be created shall praise the Lord. And likewise to be born, in the same writings, sometimes expresses spiritual nativity, as when the prophet says in the psalm: There shall be announced to the Lord a generation to come: and the heavens shall proclaim His righteousness: to a people that shall be born, whom the Lord has made. Then also, when the spirit is sent into those who are washed in the living fountain of baptism, the face of the earth is renewed, because the soul of man, indeed a spiritual earth, which before was void and empty, now, watered by the heavenly rain of the Holy Spirit, becomes fruitful and abundant in fruit. For then man becomes a new creature in Christ, as blessed Paul writes to the Corinthians saying: If therefore anyone is in Christ, a new creature: the old things have passed away, behold all things are made new. The same also to the Galatians. For in Christ Jesus neither circumcision avails anything nor uncircumcision: but a new creature. But here the spirit of adoption is called the Holy Spirit: because through Him we are adopted as sons of God, since by the goodness of God alone (which

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576 BENEDICTIO (quæ spiritui sancto attribuitur) nos in adoptionem filiorum < Rom. 8.> 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 seruitutis iterum in timore: sed accepistis spiritum adoptionis filiorum dei, in quo clamamus abba pater. < Gen. 1.> 10 In præfatione. Deus cuius spiritus super aquas. Id ex primo Geneleos capite sumptum est: vbi descripto formationis mundi exordio, dicit scriptura. Spiritus auté 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. 7.> 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 nouo 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. 12 Qui gratiæ tuæ affluentis impetu. Id ex psalmo 45. <Psal. 45> depromptum est, vbi dicit propheta. Flumintes 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: sancta 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 sons < Rom. 8.> of God. By this name also blessed Paul, when he writes to the Romans, calls the most abundant fountain of all goodness and the Spirit of every good and supreme good. “You have not received the spirit of slavery again in fear; but you have received the spirit of adoption of the sons of God, in whom we cry, Abba, Father.” < Gen. 1.> 10 In the Preface. God, whose Spirit was over the waters. This is taken from the first chapter of Genesis, where, after describing the beginning of the creation of the world, Scripture says: “And the Spirit of the Lord was borne over the waters.” And in that place sacred doctors plainly say that the mystery of baptism was foreshadowed and prefigured: that by 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. 7.> 11 God, who destroyed the sins of the wicked world. The seventh chapter of Genesis shows how all the fountains of the great abyss were broken open and the windows of heaven were opened; and rain fell upon the earth forty days and forty nights, to cleanse the sins of the earth by which all flesh had corrupted its way. And this flooding of the 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 removed, and newness is put on. And in this covenant 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 conferred together. For in it the vices that have been contracted are washed away, and sacred virtues are inserted into the soul, newly purified by this washing; just as at the same time in the air there is a driving out of darkness and an infusion of new light, and likewise an end is made of darkness and a beginning of light. 12 Who by the impetuous flood of your grace. This is taken from Psalm 45. <Psal. 45> From it the prophet says: “The river’s streams make glad the city of God; the Most High has sanctified his tabernacle.” In these words indeed he signifies the overflowing and outpouring of baptism itself. For by the impetuous force of the river he there understands the abundant effusion and exuberance of baptismal grace. By the city of God, however, he means the holy Church, of which <Psal. 86.> the Psalm elsewhere says: “Glorious things are spoken of you, O city of God.” Flu-

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EXO. 177 Fluminis igitur impetus ciuitatem dei lætificat: quia lauacri baptismalis affluentia sanctam dei ecclesiam irrigans, gaudium illi & exultationem in domino facit. 13 Fontemque baptismatis aperis. Prædixerat hanc apertionem fontis baptismalis Esaias propheta: ita in persona domini loquens. Aperiam in supinis collibus flumina: & in medio camporum fontes, Ponam desertum in stagna aquarum: & terram inuiam in riuos aquaru[m]. Ibi enim per supinos colles, & campos, gentes intelliguntur: primu[m] infructuosæ & infæcundæ, diuinæque societatis præsidio destitutæ: ob quod ibidem & desertum nominantur & terra inuia. Per flumina verò & fôtes: lauacri baptismalis accipitur scaturigo: emanatio atque eruptio, quæ vbi diuino instituto exundauit: gentes à pristinis sordibus abluit, sanctificauit & innouauit. 14 Qui hanc aquam regenerandis. Relatiuum illud in fronte positum: spiritum sanctum (cuius: in calce proximè præcedentis sententiæ: fuerat mentio facta) refert. Petitq[ue] hæc oratio, vt ipse spiritus sanctus dignetur suæ gratiæ occulta infusione aquam illam baptisterij foecundare: quo ipsa ad regenerandos homines idonea sit & efficax. Sicut enim in generatione secundum naturam foecunda debet esse terra quæ semen ad proferédam segetem suscipiat: & foecunda mater quæ foetum ædat prolemque pariat, ita & in hac sacra regeneratione, diuino munere foecunda esse debet aqua quæ filios dei gignat, quam quidem foecunditatem cum ex se non habeat: de spiritu sancto eam accipiat oportet. 15 Ab immaculato diuini fontis vtero. Verba hæc per analogiam spiritualis natiuitatis ad naturalem dicta intelligantur: nam per hanc, clarius illa dinoscitur. Vt enim in natiuitate secundum carnem, ex vtero materno proles in lucem æditur, nouaque est naturæ foetura, ita ex sacro fonte quasi vtero spirituali, noua soboles spiritu sancto vivificata: in cælestem vitam educitur: atque noua sit per huiusmodi regenerationem in Christo creatura, vt modo dictu[m] est, non quidem substantiæ mutatione. sed noua ad deum habitudine per gratiam adoptionis & filiationem dei. Et de hac spirituali natiuitate dicit in euangelio dominus, oportere nos denuo nasci: si cupimus videre regnum dei, quoniam oo <Es4.41.> <Ioan.3.>

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EXO. 177 The surge of the river therefore gladdens the city of God: because the abundance of the baptismal washing, irrigating the holy church of God, makes for it joy and exultation in the Lord. 13 And you open the fountain of baptism. Isaiah the prophet had foretold this opening of the baptismal fountain, speaking thus in the person of the Lord: I will open rivers on the bare hills, and fountains in the midst of the fields; I will make the desert into pools of water, and the trackless land into streams of water. For by the bare hills and fields the nations are understood: at first unfruitful and barren, and deprived of the protection of the divine fellowship; for which reason they are there called both desert and trackless land. But by the rivers and fountains is understood the spring of the baptismal washing: the flowing forth and outpouring which, when it has overflowed by divine institution, washes the nations from their former defilements and sanctifies and renews them. 14 Who this water for those to be reborn. That relative phrase placed at the beginning refers to the Holy Spirit, mention of whom had been made at the close of the immediately preceding sentence. And this prayer asks that the Holy Spirit himself may deign, by the secret infusion of his grace, to make that water of the baptistery fruitful, so that it may be fit and effective for regenerating men. For just as in generation according to nature the earth that receives the seed to bring forth the crop ought to be fruitful, and the fruitful mother who bears the child and gives birth to offspring, so also in this sacred regeneration the water that begets the children of God ought to be fruitful by the divine gift; and since it does not have this fruitfulness of itself, it must receive it from the Holy Spirit. 15 From the womb of the immaculate divine fountain. Let these words be understood as spoken by analogy from spiritual birth to natural birth; for by the one the other is made clearer. For just as in birth according to the flesh the offspring is brought into the light from the mother’s womb, and is a new production of nature, so from the sacred font, as it were from a spiritual womb, a new offspring, made alive by the Holy Spirit, is brought forth into heavenly life. And through such regeneration let there be a new creature in Christ, as has just been said, not indeed by a change of substance, but by a new relation to God through the grace of adoption and sonship to God. And concerning this spiritual birth the Lord says in the Gospel that we must be born again if we desire to see the kingdom of God, since oo <Es4.41.> <Ioan.3.>

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578 BENEDICTIO 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 filij 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 imaginê 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.> 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], terram: congregationesque aquarum vocauit maria. Et <Gen. 7.> 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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578 BLESSING since, as he says, unless a person is born again of water and the Holy Spirit, he cannot enter the kingdom of God. 16 And of what kind, or of what sex, in the body. In carnal birth, sex in the body distinguishes male from female, and age in time distinguishes the boy from the man, and the young man from the old. But in spiritual birth, by which those who are reborn become children 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 implies a lack of knowledge and learning, but that which indicates purity through innocence and simplicity without deceit. To this infancy, indeed, blessed Peter exhorts us, when he says: As newborn babes, reasonable and without deceit, desire milk, that by it you may grow unto salvation. <1 Pet. 2> And Paul likewise, writing to the Corinthians, says: Do not become children in understanding; but be little ones in malice. <1 Cor. 4> But that in spiritual regeneration no distinction of persons or conditions ought to be regarded is shown by blessed Paul, when he says to the Colossians: Putting on the new man, who is renewed in the knowledge of God according to the image of him who created him: where there is neither Gentile nor Jew, circumcision nor uncircumcision, barbarian nor Scythian, slave nor free; but Christ is all and in all. And writing to the Galatians, he confirms the same 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> 17 You who in the beginning separated by the Word: describing the work of the third day in the first chapter of Genesis, he says: God 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 gathering together of the waters he called seas. And <Gen. 7> a little earlier 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 made to flow. In the second chapter of Genesis Scripture says that a spring rose from the earth, watering the whole surface of the earth. But nothing prevents this spring from being mystically understood as the saving bath of baptism, which, for the watering and fecundation of the whole human race,

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EXPO: 579 tionem, ex diuinæ bonitatis thesauris profluxit. Non enim ad vnius tantum populi salutem, emanauit hic fons viuus et latere 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 ibidè deinde nominatim expressa, ex quibus scripturæ verbis: hic locus intellectui perui[us] est, & captu facilis. 19 Qui te in deserto amaram. Decimum quintum Exo di caput refert: quòd cum filij Israel peragrato trium die- <Exod. 15.> 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 <Exo. 17.> lignum: quòd cum misisset in aquas: in dulcedinem versæ sunt. Decimum septimu[m] verò caput Exodi meminit, quòd murmurante populo Israel contra Moyses 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 <ex 19. Ioan.capite superius est adductum. Postremum> quòd aquam cum sanguine de latere suo producerit Christus: <ex 19. Ioan.capite superius est adductum. Postremum> in aqua gentes omnes baptizari: ex 28. Math.capite dilucidum est, cuius hic verba <21 Tu has simplices aquas. Vocat simplices aquas litera> 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 ammixture alicuius alterius rei liquidæ, vt lactis aut vini. Et merito quidem aqua designata est: tanquam accommoda huius administrandi sacra> <oo ij>

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EXPO: 579 has flowed forth from the treasures of divine goodness. For this living fountain did not flow out for the salvation of one people only, nor from the side of Christ: as once circumcision was entrusted to the people of Israel alone; but it sprang forth for the cleansing and sanctification of all peoples and nations. And in the same place, the sacred history adds shortly afterward: And a river went out from the place of pleasure to water paradise; which from there is divided into four heads, there afterward named in detail; from which words of Scripture this place is clear to the understanding and easy to grasp. 19. Who made you bitter in the wilderness. The fifteenth chapter of Exodus relates that when the children of Israel, after traveling three days through the desert and finding no water, finally came to Marath, and could not drink the waters of that place because they were bitter, Moses cried out to the Lord, asking for a remedy in their urgent need. Then He showed Moses a tree; and 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 because of lack of water, Moses, by the Lord’s command, struck the rock with his rod, and a great abundance of water flowed out, from which the whole people was satisfied. The same thing is also recorded as having happened a second time in the twentieth chapter of Numbers. 20. Who made you in Cana of Galilee. That Christ turned water into wine is made clear from the second chapter of John’s Gospel. That He walked upon the waters with His feet is easily established from Matthew 14. That He was also baptized by John in the waters of the Jordan is attested by the third chapter of Matthew. Moreover, it was brought above from John 19. Lastly, that Christ brought water together with blood from His side; that all nations are baptized in water is made clear from Matthew 28, whose words are here adduced in the text. 21. You have these simple waters. The text calls simple waters pure, unmixed, and sincere waters: namely, mixed with no other liquid. For the sacrament of baptism ought to be administered in the simple element of water as its proper matter, without confusion or admixture of any other liquid thing, such as milk or wine. And indeed water was fittingly designated: as suitable for administering this sacred rite. <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 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, & natium 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 this use by human beings: so likewise it may outwardly signify the invisible grace of God, cleansing inwardly the stains of sins from the soul. 22 Here, nature created in your image: that is human nature, to which alone the washing of baptism is fitting, and of which it is said in Genesis that God created man in his own image and likeness: in the image of God he created him. Yet that natural blemish has marred the native beauty of the divine image implanted in it, and has made it deformed, and altogether unlike its source. But through the cleansing of baptism, every stain formerly contracted being wiped away: human nature itself is restored to its former beauty and to the likeness of its original source (of God, namely), and, the oldness of sin having been abolished, it puts on a new life of virtue. Just as if someone whose face has been smeared with mud, and deprived of the grace of beauty in birth, were to wash it with water, he regains the former beauty of his countenance. Or if the shape impressed on gold or silver by a seal were to be plunged into mud: it would be foreign to its archetype. But if it is cleaned again: with its ancient loveliness restored, it is reformed to the likeness of its original source. Benediction 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 Passover, in figure of our Lord Jesus Christ: by whose blood you redeemed all the firstborn to yourself from the world, and in that night commanded that every firstborn in Egypt be struck down: preserving your people marked out by the blood of the lamb. Deign, we beseech you, to bless and sanctify these lambs' meats, so that whoever among your faithful people shall eat of them may, being filled with every heavenly blessing and grace, be replenished in good things. Through the same Lord. On the meats of birds: blessing. God

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EXPO. 581 4 Deus uniuersæ creaturæ, qui inter cæteras diuersas creaturarum species pro humani generis usu etiam uolatilium genus ex aqua producere dignatus es, ex quibus Noe de area egrediens: holocausta tibi offerens placuit ex quibus etiam populum tuum ex Aegypto eductum: per Moysem seruum tuum munda ab immundis segregans, edendi præceptum dedisti. Te supplices rogamus: ut has mundarum auium carnes benedicere & sanctificare digneris: ut quicunque ex eis comederint: benedictionis tux abundantia repleantur, & ad æternæ uitæ gaudia peruenire mereantur. Per Christum dominum no strum. Qui harum duarum benedictionum titulos legent: primo fortasse nominis eorum contuitu mouebuntur in risum, nosque damnabunt ac improbabunt: quòd hæc etiam minitula & sua forsan opinione abiecta ac leuia, cæteris benedictionibus ecclesiasticis seriis & grauibus adiecerimus, censebuntque hæc potius prætermittenda fuisse: vt indigna quæ aliis annectantur atque admisceantur. Qui- bus respondemus non ante hæc damnanda esse quam perfecta sint: & intellecta fuerit causa quæ nos ad hæc etiam reliquis subiungenda impulerit. Inter multas autem eaprimum sibi vendicat locum causa: quòd præscripta nobis ab eo cui labor noster primum desudat, lex est (quemadmodum antè etiam protestati sumus) vt ea elucidemus quæ in libro exemplari præsertim exponenda: scripta reliquerat & assignauerat: modo illa nostro iudicio viderentur declarationem efflagitare. Cum itaque eo in libro & hæ continerentur benedictiones geminæ: non potuimus definitam nobis legem prætergredi, neque has sine explanatione silentio præterire, cum nequaquam aspernandum complectantur sensum: ex sacris literis desumptum, quòd sane vehementius nos perpulit, ne eas omnino supprimeremus. Quicquid enim sanctam redolet scripturam aut ex illa defluxit: propter illam & magnificiendum est & minimè eô temnendum. Adde quòd secundum beati Pauli verba ad oo iij Timo-

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EXPO. 581 4 God of every creature, who among the various species of creatures, for the use of the human race, deigned even to produce the race of birds from water, from which Noah, going forth from the ark, offering holocausts to thee was pleased; from which also, when thy people were led out of Egypt, thou, through Moses thy servant, separating the clean from the unclean, didst give the command to eat. We humbly beseech thee: that thou deign to bless and sanctify these meats of clean birds: so that whosoever shall eat of them may be filled with the abundance of thy blessing, and may deserve to attain to the joys of eternal life. Through Christ our Lord. Those who read the titles of these two blessings will perhaps at first be moved to laughter by the mere sight of their names, and will condemn and disapprove us, thinking that we have added these also, as trifling and in their opinion perhaps contemptible and slight, to the other solemn and weighty ecclesiastical blessings, and they will judge that these ought rather to have been omitted, as unworthy to be joined and mixed with the others. To whom we reply that these are not to be condemned before they are fully understood, and before the reason is known which impelled us to append these also to the rest. Among many reasons, however, the first claim is made by this: that the rule prescribed to us by him to whom our labor first devotes itself is a law (as we have already before protested), namely, that we should make clear those things which, especially in the exemplar book, he had left written and assigned for exposition, provided they seemed in our judgment to require explanation. Since, therefore, in that book these twin blessings were included, we could not go beyond the law laid down for us, nor pass over these in silence without explanation, since they embrace a meaning by no means to be despised, taken from the sacred writings, which indeed moved us the more strongly not to suppress them altogether. For whatever smells of Holy Scripture, or has flowed from it, ought for that very reason both to be magnified and by no means despised. Add to this that according to the words of the blessed Paul to

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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 improbabitur illarum benedictionum declaratoria explanatio? qua & legentibus fiant patentiores: & ex sacrorum eloquioru[m] fontibus haustæ noscantur. His itaque rationibus persuasi: operæprecium duximus & eas sequentibus annotationibus 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, transferunt de seruitute in libertate[m]. Idcirco dicu[n]tur 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 BLESSING < 1 Tim. 4.> To Timothy: every creature of God is good, and nothing to be rejected that is received with thanksgiving. For it is sanctified through the word of God and prayer. Since then, at the Paschal solemnity, it is permitted to eat meat and to take birds as food, why should it not be permitted to sanctify them before they are eaten with a sacred blessing? And if blessing is to be approved in the case of meat and birds, as indeed it truly is, why should the declaratory explanation of those blessings be rightly disapproved? By means of it they may become more obvious to readers, and be known as drawn from the fountains of sacred oracles. Moved by these reasons, therefore, we have thought it worthwhile to expound them with the following notes. 1 NOTES. On the first blessing. Who < Exo. 12.> the lamb in Egypt. The twelfth chapter of Exodus gives assurance of this matter: where the Lord is written as having said to Moses, Speak to the whole assembly of the children of Israel, and say to them: On the tenth day of this month let each one 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 children of Israel shall immolate it at evening, and they shall take some of its blood and put it on both the doorposts and on the lintels of the houses in which they shall eat it. But that evening on which the children of Israel ate the Paschal lamb according to the command of the Lord passed into the following night, namely that night on which they departed from Egypt, which night was indeed called the Pasch, or Phase, that is, passage, because in that very middle of the night the Lord passed through Egypt, striking the firstborn of Egypt, and because the children of Israel, by their خروج from Egypt, passed from slavery into freedom. Therefore it is said here that the children of Israel ate the Paschal lamb on the vigil or evening of the Pasch. Now that Paschal lamb was a figure of our Lord Jesus Christ, who for the salvation and redemption of the whole world from the captivity of the devil was immolated, and delivered us from the power of darkness. 2 By whose blood you redeemed for yourself 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 of brute and irrational animals, in which redemption to eternal salvation has no place, since in them there has not preceded captivity, or a falling away from rectitude and from their own beginning, but the firstborn of men, who alone among animals are capable of salvation and redemptio-

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EXPO. 583 demptionis sunt capaces. Primogenita inquam, non secundum naturalem temporis ipsius natuitatis in mundu ordinem, sed penes gratiæ & electionis habitudine. Esau enim < Mal. 1.> secundum carnem primogenitus, legitur fuisse reprob[us], & Iacob ordine nascendiposterior, electus. Neque apud deu[m] vt redéptionis gratiâ quis assequatur, refert, an primo secundu[m] temporis cursum aut postremo sit æditus in lucem, sed an gratiæ dei suscipiendæ se præparet & præstet idoneu[m]. Quisquis igitur se disponit vt dei filius sit per adoptione[m], quicunque hominum enititur vt redemptionis gratiâ assequatur, sequæ totum convertit ad deum, is dei primogenitus est per electionem, & specialem prouidentiæ curam, quemadmodum populus Israel peculiariter in dei cultum ascitus, dictus est filius dei primogenitus. < Exod. 3.> Quoniam enim primogenita secundum carnem, dignitatem & prærogatiuam super alia posterius genita, & quendam eminentiæ gradum habere solent, quæ etiam secundum spiritum præstantiora sunt perfectiora & electiora, ob quandam rationis similitudine primogenita appellare licet, & ita hic vocantur. < Exod. 13.> Redemit ergo deus sanguine Christi omnia mudi primogenita, secundu[m] spiritu, & hoc qui ia[m] dictus est modo sumpta, id est omnes homines pio cultu deum honorantes illumque pro viribus imitantes, sunt enim hi electione & gratia dei, primogeniti. Sumptu[m] autem videtur illuddictu[m] ex 13.cap. Exo, vbi de[us] legitur præcepisse Moysi quod sanctificaret, diutnoq[ue]; cultui consecraret omne primogenitu[m] de filiis Israel, ta[m] de hominibus quam iumetis in memoriâ accepti beneficij quo p[er] sanguinis agni immolati aspersionem fuerant præseruata primogenita Israelitarum, interfectis Aegyptiorum primogenitis. Ita illam figuram su[n]ceveritati accomodado, per effusionem sanguinis veri, redempta & conseruata sunt primogenita hominum (secundum sensum iam datum) ab æterno interitu, ac peculiariter deo redemptori mancipata. 3 Et in nocte illa omne primogenitum. Ex 12. Exod. ca[us]a < Exod. 1.> illud perspicuum est, vbi scribitur Moyses præcepto domini vocasse omnes seniores filiorum Israel, & dixisse ad eos. Ite tollentes animal per familias vestras, & immolate phase. Fasciculu[m] hyssopi tingite in sanguine qui est in lumi ne, & aspergite ex eo superliminare & vtrumque postem. oo iiiij Nul-

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EXPO. 583 are capable of redemption. I mean the firstborn, not according to the natural order of time itself in the world’s order of birth, but according to the relation of grace and election. For Esau, <Mal. 1.> though firstborn according to the flesh, is read as having been rejected, and Jacob, though later in the order of birth, chosen. Nor does it matter with God, for someone to obtain the grace of redemption, whether he is born first according to the course of time or last, but whether he prepares himself to receive the grace of God and proves himself fit for it. Whoever therefore disposes himself to be the son of God by adoption, whoever strives among men to attain the grace of redemption, and turns himself wholly to God, that one is God’s firstborn by election, and by special care of providence, just as the people of Israel, specially admitted into the worship of God, was called the firstborn son of God. <Exod. 3.> For since the firstborn according to the flesh are held to have dignity and prerogative over others born later, and to possess a certain degree of eminence, those things which are also more excellent according to the spirit, more perfect and more choice, may by a certain likeness of reason be called firstborn; and so they are called here. <Exod. 13.> Therefore God redeemed all the world’s firstborn with the blood of Christ, according to the spirit, and those who have now been described in this way, that is, all men who honor God with devout worship and imitate Him to the best of their ability, are indeed, by the election and grace of God, firstborn. The statement seems to be taken from Exod. ch. 13, where God is read to have commanded Moses that he should sanctify, and consecrate to continual worship, every firstborn of the sons of Israel, both of men and of beasts, in memory of the received benefit by which, through the sprinkling of the blood of the slain lamb, the firstborn of the Israelites had been preserved, the firstborn of the Egyptians being destroyed. So, adapting that figure to the truth, through the pouring out of the true blood, the firstborn of men (according to the sense already given) have been redeemed and preserved from eternal destruction, and have been specially made over to God the Redeemer. 3 And in that night every firstborn. Ex. 12. Exod. ch. <Exod. 1.> the cause of that is clear, where it is written that Moses, by the Lord’s command, called together all the elders of the sons of Israel and said to them: Go, taking a lamb for your families, and sacrifice the Passover. Dip a bunch of hyssop in the blood that is in the basin, and sprinkle it on the lintel and on both doorposts. oo iiiij Nul-

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BENEDICTIO 584 Nullus vestrum egrediatur hostium domus vsque mane. Transibit enim dominus percutiens AEgyptios. Cúmque viderit sanguinem in superliminari & vtroq[ue] poste: trascendet hostium domus, & sinet percussorem ingredi domos vestras & lædere. Et paulo post. Factum est autem in noctis medio, percussit dominus omne primogenitum in terra AEgypti: à primogenito Pharaonis qui in solio ei sedebat, vsque ad primogenitum captiuæ quæ erat in cercere: & omne primogenitum iumentorum. 4 In secu[n]da benedictione. Etiam volatilium genus ex aqua. Primum Geneseos caput, id manifeste prodit. vbi in descriptione operis quintæ diei: legitur dixisse deus. Producant. aquæ reptile animæ viuentis: & volatile super terram sub firmamento cæli. Creauitque deus cete grandia & omnem animam viuentem atque motabilem, quam producerant aquæ in species suas: & omne volatile secundum genus suum. Et vidit deus quòd esset bonum: benedixitque eis dicens. Crescite & multiplicamini & replete aquas maris: auesque multiplicentur super terram. 5 Ex quibus Noe de arca egrediens. Octauo Geneseos capite. id attestatur scriptura: dicens quod postqua[m] præcepto dei egressus est Noe de arca finito diluuo, ædificauit altare domino: & tollens de cunctis pecoribus & volucribus mundis obtulit holocosta super altare. Odoratusque est dominus odorem suauitatis: & ait ad eum. Nequaquam vltra maledicam terræ propter homines. Quòd autem dicatur tibi deus odoratus fuisse odorem suauitatis: significat ipsum pro bonitate sua singulari acceptasse illud sacrificium à Noe oblatum, gratumque illud & acceptu[m] habuisse. Quæ enim suauis sunt odoris: libenter prosequimur & acceptamus. Quare hic recte dicitur, quòd Noe offerens deo sacrificia de volatilibus: illi placuit. 6 Ex quibus etiam populum tuum. Vndecimo Leuitici cap. ostendit dominus Moysi: quæ in animalibus terrestribus, aquatilibus & volatilibus, filiis Israel manducari sunt permissa: & quæ prohibita. Et de volatilibus quidem (de quibus hic est sermo) ibidem ait. Hæc sunt quæ de auibus comedere non debetis. Aquilam, & Gryphum, & Halyxetum, & Miluum ac Vulturem iuxtagenus suum. & reliqua auium genera: quæ nominatim prosequitur. Deinde subiungit. Om-

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BENEDICTION 584 Let none of you go out beyond the door of the house until morning. For the Lord will pass through, striking the Egyptians. And when he shall see the blood on the lintel and on both posts: he will pass over the door of the house, and will not permit the destroyer to enter your houses and harm you. And a little later: And it came to pass in the middle of the night, that the Lord struck every firstborn in the land of Egypt: from the firstborn of Pharaoh, who sat on his throne, to the firstborn of the captive woman who was in the prison: and every firstborn of the beasts. 4 In the second blessing. Even the kind of flying creatures from the water. The first chapter of Genesis clearly shows this, where in the description of the work of the fifth day it is read that God said. Let the waters bring forth the moving creature of a living soul: and the fowl that may fly above the earth under the firmament of heaven. And God created great whales, and every living soul and the moving thing which the waters had brought forth, after their kinds: and every winged fowl after its kind. And God saw that it was good: and he blessed them, saying, Increase and multiply, and fill the waters of the sea: and let the birds be multiplied upon the earth. 5 From which Noah, going out of the ark. In the eighth chapter of Genesis the Scripture attests this, saying that after, by the command of God, Noah had gone out of the ark, the flood being ended, he built an altar to the Lord: and taking of all clean beasts and birds he offered holocausts upon the altar. And the Lord smelled the odor of sweetness: and said to him. I will no more curse the earth because of man. But that it is said to you that God smelled the odor of sweetness: it signifies that, by his singular goodness, he accepted that sacrifice offered by Noah, and held it to be pleasing and acceptable. For those things which are sweet in smell: we gladly pursue and accept. Wherefore it is rightly said here that Noah, offering to God sacrifices from the flying creatures: he pleased him. 6 From which also your people. In the eleventh chapter of Leviticus the Lord shows Moses which animals, among those on land, in the water, and among the flying creatures, were permitted for the children of Israel to eat: and which were forbidden. And concerning the flying creatures indeed (of which he is speaking here) there he says: These are the birds you must not eat. The eagle, and the griffin, and the halcyon, and the kite and the vulture according to their kinds, and the rest of the kinds of birds which he goes through by name. Then he adds. Om-

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EX PO. 585 Omne de volucribusquod graditur super quatuor pedes abominabile erit vobis. Quicquid aute[m] ambulat quidem super quatuor pedes, sed habet longiora retro crura per quæ salit super terram: comedere debetis, vt est bruchus in genere suo. Et ita de cæteris volucrum generibus: quæ ibidem nominat. Vnde munda dicuntur auium genera: quibus vesci, filiis Israel licitum erat. Immunda verò: quæ manducare fas non erat, diuinâq[ue] sanctione prohibitu[m]. In benedictione aquæ, diebus dominicis aspergendo popu lo sanctificandæ: primum fit exorcismus salis hoc modo. 1 Adiutorium nostrum in nomine domini. Qui fecit cælum & terram. 2 Exorcizo te creatura salis, per deum uiuum, per deum uerum, per deum sanctum, per deum qui te per Helisæum prophetam in aqua mitti iussit, ut sanaretur sterilitas aquæ, ut efficiaris sal exorcizatum in salutem credentium: & sis omnibus te sumentibus salus me[m] tis & corporis, & effugiat atq[ue] discedat ab eo loco quo aspersum fueris: omnis phantasia & nequitia uel uersutia diabolicæ fraudis, omnisq[ue] spiritus immundus adiuratus. Per eum qui uenturus est iudicare uiuos & mortuos: & seculum per ignem. Amen. Oratio. 4 Immensam clementiam tuam omnipotens æternæ deus humiliter imploramus: ut hanc creaturam salis qua[m] in usum humani generis tribuisti, benedicere & sanctificare tua pietate digneris, ut sit omnibus sum[m]etibus salus me[m] tis & corporis: & quicquid ex eo tactu[m] uel respersum fuerit: careat omni immundicia, omniq[ue] impugnatio[n]e spiritualis nequitiae. Per Christum dominum nostru[m]. Am[m]e. Exorcismus aquæ. Exorcizo te creatura aquæ: in nomine dei patris om- nipotentis,

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EX PO. 585 Every thing of birds that walk upon four feet shall be abominable to you. Whatever, however, walks indeed on four feet, but has longer hind legs by which it leaps upon the earth: you shall eat, as the locust is in its kind. And so of the other kinds of birds, which it names there. Whence clean are called the kinds of birds: of which it was lawful for the children of Israel to eat. Unclean, however: which it was not lawful to eat, and by divine sanction were prohibited. In the blessing of the water, on Sundays to be sanctified by sprinkling the people: first is made the exorcism of salt in this manner. 1 Our help is in the name of the Lord. Who made heaven and earth. 2 I exorcize you, creature of salt, by the living God, by the true God, by the holy God, by the God who by the prophet Eliseus commanded you to be cast into the water, that the barrenness of the water might be healed, that you may become exorcized salt unto the salvation of believers: and may you be health to all who receive you, of mind and of body; and may there flee away and depart from the place where you shall have been sprinkled: every phantom and wickedness or craftiness of diabolical fraud, and every unclean spirit adjured. Through him who is to come to judge the living and the dead: and the world by fire. Amen. Prayer. 4 Your immeasurable clemency, almighty eternal God, we humbly implore: that you may deign, by your kindness, to bless and sanctify this creature of salt, which you have granted for the use of the human race, so that it may be for all who partake of it the health of mind and of body; and whatever shall have been touched or sprinkled from it may lack all uncleanness, and all attack of spiritual wickedness. Through Christ our Lord. Amen. Exorcism of water. I exorcize you, creature of water: in the name of God the Father almighty,

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BENEDICTIO nipotetis, & in nomine Iesu Christi filij eius domini nostri & in virtute spiritus sancti. Vt fias 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 hæc creatura[m] salis & aquæ digna[n]ter accipias, benignus illustres, pietatis tuæ more sacrifices. Vt vbi cu[m]que fuerit aspersa: per inuocationem sancti tui nominis omnis infestatio immundi spiritus abiiciatur, terrorque venenosi serpetis p-

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Blessing of the waters, and in the name of Jesus Christ his Son our Lord and in the power of the Holy Spirit. That you may become water exorcized for driving away every power of the enemy, and may be able to uproot and cast out that same enemy together with his apostate angels. By the power of the same Lord our 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 hast established the greatest sacraments in the substance of waters: be present mercifully to our invocations, and upon this element, prepared by manifold purifications, pour forth the power of thy blessing. That thy creature, serving thy mysteries, may for the casting out of demons and the driving away of diseases receive the effect of divine grace. 7 So that whatever this water shall have sprinkled in houses or in the places of the faithful, may be free from all uncleanness, and delivered from harm. Let no pestilential spirit dwell there; let no corrupt air remain; let all snares of the hidden enemy depart. And if there be anything that envies either the safety of the dwelling or its peace: may it flee away at the sprinkling of this water. That the health sought through the invocation of thy holy name may be defended against all attacks. Through our Lord. Then salt is put into the water, saying thus. 8 May the mingling of salt and water together be made: 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 invincible power, and king of unassailable dominion, and ever glorious conqueror: who repressest the forces of adverse rule, who overcomest the fury of the roaring enemy, who canst expel hostile wickedness: thee, O Lord, we trembling and suppliant beseech and ask, that thou graciously receive this creature of salt and water, enlighten it kindly, as it were by the manner of thy piety a sacrifice. So that wherever it shall have been sprinkled: through the invocation of thy holy name every infestation of the unclean spirit may be cast out, and the terror of the venomous serpent p-

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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. 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] sum[m]etib[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

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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 of thee. 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 made clean; 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 thy mercy, O Lord. 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 guard, cherish, protect, visit, and defend all who dwell in this habitation. Through Christ our Lord. Blessing of bread. The Lord be with you. And with thy spirit. Prayer. Bless, O Lord, this creature of bread: as thou didst bless the five loaves in the desert, so that all who taste of it may receive health both of soul and of body. In the name of the Father, and of the Son, and of the Holy Spirit. Amen. Then let the bread be 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. O Lord holy Father, almighty eternal God: deign to bless this bread with thy holy spiritual blessing, so that it may be for all who eat it the health of mind and body, and likewise a safeguard against all diseases and against the snares of all enemies. Through our Lord Jesus Christ thy Son: who liveth and re. Ex

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588 BENEDICTIO Ex constitutione Alexandri primi, in ducta est benedictio < Exo.11> aquæ diebus dominicis facienda, qua ecclesia altare & populus aspergatur: vt omnis spirituum immundorum spurcitia tam de habitaculo dei quàm de corporibus fidelium propellatur. Hæc siquidem virtus: aquæ exorcizatæ adest. Id præterea fit, vt populi Christiani baptismali lauæ cro abluti corpora, ita ministerio aquæ muniantur contra hostem antiquu[m]: sicut sanguis agni à populo Hebraico ad repellendum percussore in superliminari & super vtrunque postem. Vnde in canone Alexandri: hæc habetur sententia. < Heb.9 4. Reg.2> Aquam sale aspersam populis benedicimus: vt ea cuncti asperi sanctificentur & purificentur, quod & omnibus sacerdotibus faciendum esse mandamus. Nam si ci nis vitulæ aspersus inquinatos sanctificauit ad emudationem carnis, vt scribit apostolus ad Hebræos: multo magis aqua sale aspersa diuinisque precibus sacrata, populu[m] sanctificat atque emundat à peccatis venialibus. Et si sale sparso per Helisæum sterilitas aquæ sanata est: quâto magis diuinis precibus sacratus sal aquæ permixtus, sterilitatem mentium aufert humanaru[m], & coinquinatos sanctificat & purgat & cætera bona multiplicat: insidias diaboli < Cyprianus> auertit, & à phantasmatum versutis homines defendit. Cyprianus item ait, quòd ideo homines aqua benedicta asperguntur quia valet ad sanctificationem. Vnde dominus < Ezech.36> per Ezechielem dicit. Aspergam super vos aquâ mundam & mundabimini ab omnibus inquinamentis vestris: & dabo vobis cor nouum, & spiritum nouum ponâ in medio vestri. Quanuis nonnulli, illa prophetæ verba: ad aquam < Num.19> baptismi referenda tantum contendant. Porrò sumptus videtur hic ritus benedicendi aquam & aspergendi in populum apud Christianos: ex illo more Hebraico in libro Numeri descripto: quo conficiebatur aqua lustrationis ex cineribus vaccæ rufæ extra castra co[m] bustæ, atque aspergebantur quæ immunda erant: & tollebatur immundicia, ex contactu morticini alióve modo co[m] tracta dicit enim eo in loco scriptura. Qui tetigerit cadauer < Ibidem.> hominis, & propter hoc septem diebus fuerit immundus: aspergetur ex hac aqua die tertio & septimo, & sic mu[m] dabitur. Si die tertio aspersus non fuerit: septimo non poterit emundari. Omnis qui tetigerit humanæ animæ mor- ticinum

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588 BLESSING By the constitution of Pope Alexander I, the blessing of water to be made on Sundays was instituted, with which the church altar and the people are sprinkled, so that all filth of unclean spirits may be driven away both from the dwelling of God and from the bodies of the faithful. For this power indeed belongs to consecrated water. It is also done so that the bodies of Christian people, washed by the baptismal bath, may thus be fortified by the ministry of water against the ancient enemy: just as the blood of the lamb among the Hebrew people was placed on the lintel and on both doorposts to repel the destroyer. Hence in the canon of Alexander this statement is found. Aquam sale aspersam populis benedicimus: so that all may be sanctified and purified by it, and we command that this be done by all priests. For if the ashes of the heifer, sprinkled upon the unclean, sanctified for the cleansing of the flesh, as the Apostle writes to the Hebrews, much more does water sprinkled with salt and consecrated by divine prayers sanctify the people and cleanse them from venial sins. And if by Elisha, with salt scattered in it, the barrenness of the water was healed, how much more does salt mixed with water and consecrated by divine prayers take away the barrenness of human minds, sanctify and purify the polluted, and multiply other good things; it turns away the snares of the devil, and defends men from the tricks of phantoms. Cyprian likewise says that men are sprinkled with holy water because it is of use for sanctification. Hence the Lord says through Ezekiel: I will sprinkle clean water upon you, and you shall be cleansed from all your uncleannesses; and I will give you a new heart, and I will put a new spirit in the midst of you. Although some contend that those words of the prophet are to be referred only to the water of baptism. Moreover, this rite of blessing water and sprinkling it upon the people among Christians seems to have been taken from that Hebrew custom described in the book of Numbers: by which water of purification was made from the ashes of the red heifer burned outside the camp, and those things that were unclean were sprinkled with it; and uncleanness contracted from contact with a corpse or in some other way was removed, for Scripture says there in that place: Whoever touches the body of a man, and on account of this has been unclean for seven days, shall be sprinkled with this water on the third and seventh day, and thus he shall be cleansed. If he has not been sprinkled on the third day, on the seventh he cannot be cleansed. Whoever touches the dead body of a human soul

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EXO. 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 purificationis & 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 peccatorum 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 incolumes animos hominum, ad quam signandam proprietatem: & sal adhibetur ipsi aquæ benedicendæ. Rursum sal: discretionis ac prudentiæ nota est ac signum. Ideôque 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] & 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, quàm 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

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EXO. 58, if it has not been sprinkled with this mixture: it defiles the tabernacle of the Lord, and shall perish from Israel. Because it has not been sprinkled with the water of expiation, it shall be unclean, and its uncleanness shall remain upon it. 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 according to ecclesiastical institution, is sprinkled upon the faithful people. For in that water of the ancient law, lustral and expiatory, ash, acquiring bitterness and saltness from the burning, was mixed with the water. But in this purgative water of the new covenant and testament, salt also, having bitterness and saltness, is mixed with the water, to signify the wiping away of sins, which is signified through water: the contrition and bitterness of the heart ought to be joined to it. Moreover, it is the proper property of salt to protect from corruption whatever is preserved by it: and the sprinkling of blessed water preserves human souls unharmed from the contagion of sin; to signify which property, salt is also added to the water itself to be blessed. Again, salt is a mark and sign of discretion and prudence. Therefore the Lord, wishing to imply that in every sacrifice of our works offered to him discretion must first be observed, says in Leviticus: Whatever offering you shall present, you shall season with salt; neither 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 erasing of sins and in the sacrifice of penance offered to God, which the blessed water itself signifies, there is especially need of discretion of mind, to judge oneself rightly and to examine oneself carefully with diligent scrutiny. It is therefore not without reason that salt is used for the sanctification of the water of sprinkling. And since bitterness of heart and discretion of exact examination ought to precede the very deletion and washing away of sin, it has rightly been provided by ecclesiastical sanction that the salt itself should first be consecrated by prayer, before the water, as the sign and indication of the destruction of sins. I. IANNOTATIONES. Our help is in the name of the Lord. These matters having been set forth in advance for the clearer understanding of the subject matter, now we must 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 viricuiitatis. 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 causalitate. 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

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590 BLESSING and at the beginning there is set forth the verse of the invocation of divine help, taken from Psalm 123, to profess and declare that we by no means trust in our own strength or works of righteousness when we undertake this work of blessing, but rely only on the help and protection of God: in whom all our hope and confidence is placed. <1 Reg. 17> For Goliath, terrible in his gigantic stature, placing his hope in his own strength and arms, was laid low on the ground by a stone hurled from a sling and struck against his forehead. But David, unarmed, and coming against him in the name of the Lord of Hosts, not with sword and spear: was victorious. “Cursed” (says Jeremiah) “is the man who trusts in man, and who makes flesh his arm.” Wherefore we should continually say 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 rising up against us. For I will not trust in my bow, nor shall my sword save me.” And this verse is usually set at the beginning of each of our works, in order to declare that we place no confidence in ourselves for carrying out that work, but only in the help of God, which we hope will be present through the power of his name, and we humbly pray that it may be so. <4 Reg. 2> “Who through the prophet Elisha.” This is taken from the fourth book of Kings, and the example is drawn out as follows. After Elijah had been taken up into heaven in a chariot and horses of fire, the prophet Elisha was dwelling in Jericho. The men of the city said to him: “Behold, the situation of this city is good, as you yourself, lord, can see; but the waters are 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, put salt into it, and said: “Thus says the Lord: I have healed these waters, and there shall no longer be death or barrenness in them.” Therefore the waters were healed to this day, according to the word of Elisha which he spoke. Now this barrenness of the water is said to be not from inherence, but from causality. For barrenness was not inherent in the waters themselves, as some accidental quality or deprivation of fertility, but because those waters of Jericho were bitter and salty, they made barren the lands which they irrigated. Therefore barrenness is ascribed to the waters themselves, since it arose from them. Likewise the demonstrative pronoun placed in the present discourse: not

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EXPO. 591 nó id sal quod præsens adest sacerdoti exorcizanti, secundum substātiam numerumque demonstrat quando quide[m] illud nequaquam ab Helisæo missum est in aqua, sed ide[m] secu[n]dum speciem ac naturam, quæ quidem induiduæ 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 co[n]dictur? 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 secu[n]dæ 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 incorporeę atque immaterialis co[n]ditionem: spiritualis dicitur, quòd spiritus sit & non corpus, substantiâve corporea. Et sum- pia

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EXPO. 591 this salt, which is present for the exorcizing priest, shows by its substance and by its number, since indeed that was by no means sent by Elisha into the water, but the same thing according to appearance and nature, which in the case of an individual thing is a demonstration of the same according to appearance: this very often occurs in the sacred scriptures. But this is known even by those instructed in the rudiments of grammar, though only moderately. Thus may you be made exorcized salt. What exorcize means, and exorcist, likewise exorcism: this has already been said in this second book, where, concerning the seven orders of ecclesiastics and their reasons, a determination was made. From that place indeed it is clear that exorcized salt is here called that which has been sanctified by sacred prayers, and adjured and consecrated by holy supplications. Moreover, salt as the seasoning of foods signifies that with which we use in seasoning foods; among reputable authors it is now put sometimes in the masculine gender, sometimes in the neuter, as in Cato: From the salt that is among the Carthaginians. And Sallust in the Jugurtha: We have neither salt, nor other enticements of the appetite. But in the sacred scriptures, 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. < Mark 9 Luke 14 > Salt is good. But if the salt have lost its savor, 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 become tasteless, with what shall it be seasoned? Which follows the manner of Scripture, and this place of the present blessing likewise; and also the one placed a little later. And let all fantasy and wickedness flee and depart from that place on which you have been sprinkled. Where rather fueris than fuerit should be read: because in that whole prayer the discourse is directed to the salt through verbs of the second person, or pronouns pointing to the very thing to which the speech is addressed; therefore in this place also a form with a second-person verb is more fitting. 4 And from every assault 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 overflows, and into which he constantly strives to lead others, is not wrongly called wickedness, and because of the condition of his incorporeal and immaterial nature is called spiritual, because he is spirit and not body, nor a bodily substance. And Sum- pia

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592 BENEDICTIO < Eph.6> pta videtur ea denominatio ex illo verbo beati Pauli ad Ephesios. N[on] est nobis colluctatio aduersus carne & sanguinem: sed aduersus principes & potestates: aduersus mundi rectores tenebrarum harum, cõtra spiritualia nequitiae in cælestibus. < 5> Cum angelis suis apostaticis. Qui apostatæ dicantur: quid apostasia, & apostatare: in superiore huius secundi libri loco iam explicatum est, cum de variis eorum denominationibus qui ad ecclesiam specta[n]t, aut ab eius gremio sunt separati: habitus est sermo. Ex quo loco plane liquet apostaticum eum dici: qui rebellis est, & ab eo desciscit quem colere & obseruare debet. Qualis est ille princeps apostasiæ & draco antiquus, qui deo rebellis, cu[m] tota sua cohorte cælo decidit. De quo dictum est in Apocalypsi. < Apoc.12> Et proiectus est draco ille magnus, serpens antiquus, qui vocatur diabolus & Sathanas, & seducit vniuersum orbem, & proiectus est in terram, & angeli eius cum eo missi sunt. Vbi angelorum nomen immundis etiam spiritibus, & malignis attribuitur, sicut & hoc in loco, propter angelicam spiritualemque substantiam atque naturâ, in eis per lapsum minime deperditam. Quod & sæpe alias in scriptura obseruatum comperitur, vt in eo loco psalmi septuagesimiseptimi. < Psal.77> Milit in eos ira indignationis suæ, indignationem & iram & tribulatione[m], immissiones per angelos malos. < 6> Maxima quæque sacramenta, in aquarum substantia condidisti. Non hic sacramenta, sumuntur pro ecclesiasticis sacramentis, numero septenario digestis, quibus tanquam columnis septem excisis suffulta est demus domini. < Prouerb.> Nempe illorum solus baptismus, reliquorum vestibulum ac introitus, in aquarum substantia conditus est. Neque quispiam rectè senserit sanctissimæ eucharistiæ sacramentum aquâ habere vt materiæ substerniculum, ob ipsum quòd in altaris augustissimo sacrificio pauxillum aquæ vino ex instituto ecclesiastico in calice commisceatur. Sed latiore sacramentorum acceptione, apud sanctos etiam scriptores visitata, hic sacramenta dicuntur signa visibilia, alicuius inuisibilis mysterij atque gratiæ significatiua. < Gene.7> Qualia in sacris literis quâ plurima occurrunt in aquarum substantia constituta. Enimuerò secundum hanc rationem,

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592 BLESSING < Eph.6> This denomination seems to have been taken from that word of blessed Paul to the Ephesians: Our struggle is not against flesh and blood, but against principalities and powers, against the rulers of the darkness of this world, against the spiritual things of wickedness in the heavenly places. < 5> With his apostate angels. Who these apostates are, and what apostasy and to apostatize mean, has already been explained in a previous place in this second book, when there was discussion of the various names of those who belong to the church, or are separated from her bosom. From that passage it is clearly evident that an apostate is one who is rebellious and falls away from the one whom he ought to worship and obey. Such is that prince of apostasy and ancient dragon, who, rebelling against God, fell from heaven with all his retinue. Of him it is said in the Apocalypse: < Apoc.12> And that great dragon was cast out, that ancient serpent, who is called the devil and Satan, and who deceives the whole world; and he was cast out into the earth, and his angels were sent with him. Here the name of angels is also applied to unclean and evil spirits, as also in this passage, because of their angelic and spiritual substance and nature, which has by no means been lost in them through their fall. And this is often observed elsewhere in Scripture, as in that passage of Psalm seventy-seventh. < Psal.77> He sent upon them the wrath of his indignation, indignation and wrath and tribulation, by the sending of evil angels. < 6> The greatest mysteries you have laid up in the substance of waters. Here “mysteries” are not taken for the ecclesiastical sacraments, arranged in the sevenfold number, by which, as by seven cut columns, the house of the Lord is supported. < Prouerb.> Certainly, of these only baptism, the entrance and threshold of the rest, has been established in the substance of waters. Nor would anyone rightly think that the sacrament of the most holy Eucharist has water as a material support, merely because in the most august sacrifice of the altar a little water is mixed with the wine in the chalice according to ecclesiastical institution. But in the broader sense of “sacraments,” as also found among holy writers, mysteries are here called visible signs, signifying some invisible mystery and grace. < Gene.7> Such things in Sacred Scripture are found in very great number, established in the substance of waters. Indeed, according to this reasoning,

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EXPO. 593 ratione[m], diluuiu[m] illud vniuersale in diebus Noe, sacram[en]tum erat: totius mundi expurgationem à peccatis aquaru[m] ministerio signabat. Sed & mare rubru[m] à populo Israe[lico] incolumi pertræsitu[m] dimersis Aegyptiis, erat sacram[en]tum secundu[m] proposita[m] significatione[m]: quoni[m]a[m] salutem populi Christiani per lauacru[m] baptismi, dimersa peccati vetustare dæmonicæq; cohorte, insinuabat. Insuper aqua Marath amarissima impositione ligni à domino Moysi ostesi dulcorata, etia[m] nomine sacramenti hic rectè co[m]prehenditur: mystice significet omne[m] mudi præsentis amaritudine[m] consideratione sanctissimæ crucis dominicæ, eiuiq; co[m] mixtione in dulcedine[m] versum iri. Sed quid Iordanis fluius, in quo septies lotus iuxta verbu[m] prophetæ, Naaman Syrus: à lepræ contagione protinus est mundatus? nonne aptè designat anima[m] peccati colluutoe inquinata[m]: ablutione baptismi ab omni prorsus labe purgari, & eâ ob re[m] sub generali sacram[en]torum ambitu hic continetur? Nonne & natatoria Siloe, ad quâ missus est à natiuitate cæcus à domino & saluatore nostro, vt oculos luto oblitos abluerit: etia[m] hic rectè sacramentum nuncupatur? ob idipsum, ge nus humanu[m] in exordio fere primoru[m] paretu[m] obcæcatum peccato: per aduentu[m] domini nostri Iesu Christi in carné & baptismi mysteriu[m] ab eo institutu[m], signet fuisse illuminatu[m]. Denique & piscina illa probatica quinque porticus habes: in quâ omniu[m] primus descendes post motione[m] eius ab angelo domini, quacunque detinebatur infirmitate p[er]tinus curabatur: nonne symbolum erat & typus rei sacra, baptismalis scilicet fluenti? cuius ablutione: ab omni co[n]ta gio, & morbo peccati sanatur anima, & idcirco absurde sacramentu[m] dici debuit. At hæc omnia spiritualiu[m] reru[m] signa ia[m] enumerata: in aquaru[m] substantia erant co[n]stituta, vt manifestu[m] est. Rectè igitur hic dicuntur maxima quæque sacramenta in aquaru[m] substantia esse condita: in veteri & noua lege ardua reru[m] sacraru[m] mysteria per aquaru[m] substai[n]tia nobis sunt repræsentata. Vt quicquid in domib[us] vel in locis fideliu[m]. Aqua benedicta, sacerdotalique imprecatione sanctificata: no solu[m] illi paratur vsui, vt in templo ædèque sacra dispergatur in altaria & populu[m], veru[m] etiam vt ad domos priuatas delata (quod maxime vsu venit: post solenæ fontiu[m] ecclesiasticoru[m] benedictione[m]) sua asper gine, pp

Transcription: Translated (English)

EXPO. 593 in that sense, that universal flood in the days of Noah was a sacrament: it signified the cleansing of the whole world from sins by the ministry of waters. But also the Red Sea, crossed safely by the people of Israel while the Egyptians were drowned, was a sacrament according to the meaning proposed: because it pointed to the salvation of the Christian people through the washing of baptism, with the old corruption of sin and the demonic host submerged. Moreover the water of Marah, made sweet from the bitterness by the Lord's showing of the wood to Moses, is here rightly included even under the name of sacrament: it mystically signifies that the bitterness of the whole present world, through consideration of the most holy cross of the Lord, and by mixing with it, will be turned into sweetness. But what of the river Jordan, in which Naaman the Syrian, washed seven times according to the word of the prophet, was immediately cleansed from the contagion of leprosy? Does it not fittingly indicate that the soul stained by the defilement of sin is purified by the washing of baptism from every stain whatever, and for that reason is here included under the general scope of the sacraments? And does not the pool of Siloam, to which the blind man was sent from birth by our Lord and Savior, so that he might wash away the mud from his eyes: is it not here also rightly called a sacrament? For this very reason the human race, at the beginning almost from the first generations, blinded by sin: through the coming of our Lord Jesus Christ in the flesh and the mystery of baptism instituted by him, is shown to have been enlightened. Finally, that pool of Bethesda with five porches: in which the first of all descended after the stirring of its waters by the angel of the Lord, by whatever infirmity he was held he was immediately healed: was it not a symbol and type of the sacred thing, namely baptismal water? By its washing the soul is healed from every contagion and disease of sin, and for that reason it ought not to be called a sacrament in vain. But all these signs of spiritual things already enumerated: were set forth in the substance of waters, as is evident. Rightly therefore the greatest sacraments are here said to be contained in the substance of waters: in the old and new law the difficult mysteries of sacred things have been represented to us through the substance of waters. So that whatever is in houses or in the places of the faithful. Holy water, sanctified by priestly invocation: is prepared not only for that use, so that it may be scattered in the church and sacred spaces, upon the altars and the people, but also that, when carried to private houses (as happens especially after the solemn blessing of church fountains), by its sprinkling, pp

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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, occursumque 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. Nocte nocent pote[s] sine noxa luce bibuntur. 8 In nomine patris, & filij, & spiritus sancti. Magnæ dignitatis ac virtutis est præsens oratio: quæ verâ confessione sanctæ trinitatis 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 demonstrat. Tres verò superbeatæ personæ subinde nominatæ, 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 orationis pronunciatione no[n] administretur. Applicatur & benedictionibus: cu[m] priuatis tu[m] solennibus, vt cu[m] sacra benedictio aut in populum aut in rem quâpiam ferenda sit: claudatur ipsa plærunque hac terminali & postrema sanctæ trinitatis invocatione. Sanè in veteri testam[en]to, cum necdum esset propalatu[m] mundo superdiuinæ trinitatis mysterium: in nomine domini tatum fiebat benedictio super populum & sacrificium. Siquidem in libro Numeri præcepisse legitur dominus ipsi Aaron & filiis eius. Sic benedicetis filiis Israel: & dicetis eis. Benedicat tibi dominus, & custodiat te. Ostendat dominus faciem suam tibi: & misereatur tui. Couertat dominus vultu[m] suu[m] ad te, & det tibi pacé. Deinde co[n]tinuo subnectit litera, hæc domini verba ad Moysen, de ipso Aaron & filiis eius. Inuocabuntq[ue]; nomen meu[m] super filios Israel, & ego benedicâ[m] eis. In noua verò

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BENEDICTION …sprinkle the bedrooms and the more hidden places of the house in which people dwell. And that devotion of the faithful is greatly to be commended: those who, against storms and lightning and the nocturnal onset, fortify themselves and their house by the sprinkling of blessed water. Thus this prayer is experienced to free from every impurity whatever has been touched by the sprinkling of that water, and to free it from every sin likewise and from harm. For both of these signify the name of injury. Indeed, sin in Vergil: “For the offense of one man, and the furies of Ajax the son of Oileus.” But harm in Ovid, when he says: “By night they can harm; by day they are drunk without harm.” 8 In the name of the Father, and of the Son, and of the Holy Spirit. Great is the dignity and power of the 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,” using the singular number, not “names,” it signifies the unity of God, defined by a single virtue and power. For the word “name” is not taken there as a mere word or title, since the three divine persons do not have the same designation, but three different and then joined ones; rather it stands for the divine power and virtue, which also shows that there is one God. The three most blessed persons, named in turn, clearly indicate the triad and ternary of the divine hypostases. This prayer is also used in almost every administration of the sacraments, so that there is scarcely any ecclesiastical sacrament which is not administered with the sign of the cross formed and the pronouncing of this prayer. It is also applied to blessings, both private and solemn, so that when a sacred blessing is to be conveyed either to the people or to some object, it is usually concluded with this terminal and final invocation of the Holy Trinity. Certainly in the Old Testament, when the mystery of the superdivine 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. For in the Book of Numbers it is read that the Lord commanded Aaron himself and his sons. “Thus shall you bless the children 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. The Lord turn his face toward you and give you 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 children of Israel, and I will bless them.” In the New

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EXPO: verò lege, quoniam vnigenitus qui est in sinu patris, ipse enarrauit altissimum illud & sublime mysterium diuinæ vnitatis in trinitate, quantum mortalibus cognoscere expedit, in ipsius sactissimæ trinitatis nomine celebratur ac perficitur omnis sacra benedictio. Demùm videmus in cu iisque humani operis exordio hanc præmitti orationem, diuiæ virtutis inuocatoriâ, vt in nomine sacratissimæ trinitatis inchoata quæuis operatio nostra, adiutore deo foelici claudatur exitu, optatóque sine perficiatur. 9 Deus inuictæ virtutis author. Dei virtus, inuicta haud dubie est & infracta, quoniam immensa, infinita, atque interminata. Huius tame (si accommodate loqui volumus & apposite) ipse author proprie non est nec causa, quoniam ipse sua est virtus, potestas, & fortitudo. Nihil autem, seipsum producit. Creaturæ verò rationalis virtus, vt angelica & humana, finita est, & certo determinata limite, proinde à valentiore virtute vinci potest, nisi deus assit adiutor & propugnator. Itaque humanam virtutem (vt interim de angelica taceamus, de qua tamen idem est iudicium) suaptè natura fragilem ac imbecillâ, neque parem fortitudini serpétis antiqui, hostis semper infesti (de quo dictum est à beato lob, quòd non est potestas super terram: quæ comparetur ei, qui factus est vt nullum timeret) deus suo adiutorio præsenteque gratia ita corroborat: vt contra aduersarium tantum & talem pugnans, in spirituali certamine tentationum euadat victrix, & sit inuicta virtus humana dei auxilio: quæ suæ naturæ derelicta, facilè vinceretur. Quocirca rectè hic dicitur deus Inuictæ virtutis author. Insuper ipsius dei imperiu[m] quod in cælo & terra gerit, insuperabile vere dicitur: quoniam nulla virtute extera edomari potest. Deberet enim ea virtus superatrix diuini imperij: esse maior ac potentior quâ diuina virtus, illius regni gubernatrix, vt Assyriorum imperium: validioribus Persarum viribus est attritum. At ipsa omnipotenti virtute, quæ solius dei est: quam assignabis valentiorem virtutem? Demùm dicitur ipse deus magnificus triumphator, quoniam de hostibus spiritualibus nos infestantibus magnifice triumphat: quoties eius auxilio deuincimus eos & cöterimur. Ipse enim in nobis quòd pro nobis pugnat: ipse itidem in nobis vin- cit, pp ij

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EXPO: for, according to the law, since the only-begotten who is in the bosom of the Father himself has declared that most high and sublime mystery of the divine unity in Trinity, as far as is expedient for mortals to know, in the name of the most holy Trinity itself every sacred blessing is celebrated and completed. Finally we see that at the beginning of every human undertaking this prayer is set before it, an invocation of divine power, so that whatever action of ours is begun in the name of the most holy Trinity, with God as helper may be brought to a happy end, and completed without the desired outcome failing. 9 God, author of invincible strength. The power of God is unquestionably invincible and unbroken, since it is immense, infinite, and without end. Yet He is not properly the author or cause of this power, if we wish to speak fittingly and appropriately, for He himself is His own power, might, and strength. Now nothing produces itself. But the power of a rational creature, such as angelic and human power, is finite, and bounded by a definite limit; therefore it can be overcome by a stronger power, unless God is present as helper and defender. Thus human strength (and for the moment we say nothing of angelic strength, concerning which the judgment is nevertheless the same), by its very nature fragile and weak, and not equal to the might of the ancient serpent, the ever-hostile enemy (of whom blessed Job said that there is no power upon earth like him, who was made so that he feared no one) God, by His help and with His grace present, so strengthens it: that fighting against such and so great an adversary, it emerges victorious in the spiritual contest of temptations, and human strength is invincible by God’s aid; left to its own nature, it would easily be overcome. Therefore God is rightly here called the author of invincible strength. Moreover, God’s own dominion, which He exercises in heaven and on earth, is truly called insuperable, since it cannot be subdued by any foreign power. For that conquering power would have to be greater and stronger than the divine dominion, just as the Assyrian empire was crushed by the greater strength of the Persians. But what stronger power shall you assign than the omnipotent power that belongs to God alone? Finally God himself is said to be a magnificent triumphator, because over the spiritual enemies who assail us He triumphs magnificently, whenever by His help we overcome them and crush them. For He himself in us fights on our behalf; He likewise in us conquers, pp ij

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596 BENEDICTIO cit, vt nobis haudquaqua victoriæ gloriæ ascribamus: sed illi soli, per quem & pugnare nobis datur & vincere. Rur sum quoties manu sua protectrice nos tutari dignatur eô tra hostes inuisibiles: nihil illi nobis incom[m]odare possunt aut nocumentum inferre. Si enim deus pro nobis: quis eô tra nos? Quare de hostib[us] illis spiritualib[us], nos more leonu[m] deuorare cupietibus, ipse deus etia[m] sic gloriose triumphat: reprimens illorum in nos molimina, conatus, ac nocendi studia. 10 Asperges me domine hysopo: & mun dabor. Hic versus: ex psalmo quinquagesimo desumptus est, & cum aque benedictæ fit in populu[m] aspersio: rectè ex ordinatione ecclesiastica decantatur, quonia[m] id expetit in nobis spiritualiter præstari: quod sensibilis ipsa & corporalis aquæ aspersio insinuat, nos videlicet irrigari diuinæ gratiæ rore, qui nostrorum peccatoru[m] maculas abstergat, & corda nostra purificet. Neque ab re, hisopo eo in loco meminit propheta. Na[m] in veteri lege, sanguine passeris immolati intincta hysopus: iubetur septies aspergi, super leprosum, vt emundetur à tabe lepræ. Et quidè figura erat, significans genus humanu[m] lepra peccati grauiter labefactu[m]: aspersione sanguine Christi immolati in cruce, à peccati macula purgandum. Præterea hysopus, herba humilis & exigua: hæret petræ radicibus, aufertque pulmonis inflatione[m]. Is itaque aspergitur hysopo mystice, qui radice charitatis infixus in humili Christo: superbię tumorem humilitate depellit, & hac gratia abluitur à peccato. Astipulatur huic sententiæ Hieronymus: in psalmi quinquagesimi interpretatione dicens. Sicut hysopu[m] terrenu[m], curandis pulmonibus aptum est: vt auertat inflatione[m], ita homo celesti quis respersus hysopo, id est humilitate cordis: ab omni superbia malignitate purgatur. Vbi hysopu[m] terrenum dicit Hieronymus in primo casu. Nam eo in loco, nominandiq[ue]; casu: & hysopus foeminini generis dicitur, & hysopu[m] neutri, debetque ea dictio, cum aspiratione & y græco in prima syllaba scribi: in secunda verò, per simplex quauis nonnulli eruditione præstantes: censeant eam geminato scribi debere. 11 Sicut benedixisti quinq[ue]; panes in deserto. Tradu[n]t authores p[ro]bati & graves, in primitiva ecclesia co[n]suetudine[m] primu[m] fuisse: omnes fideles qui missarum celebrationi intererant,

Transcription: Translated (English)

596 BLESSING it is so, that we should not attribute the glory of victory to ourselves in any way; but to Him alone, through whom it is given to us both to fight and to conquer. Again, whenever by His protecting hand He deigns to guard us against invisible enemies, they can do us no harm or bring us injury. For if God be for us, who is against us? Therefore, concerning those spiritual enemies who desire to devour us like lions, God Himself also triumphs gloriously in this way, restraining their efforts against us, their attempts, and their designs of doing harm. 10 Thou shalt sprinkle me, O Lord, with hyssop: and I shall be cleansed. This verse, taken from Psalm 50, and when the blessed water is sprinkled upon the people: is rightly sung according to ecclesiastical ordinance, because it asks that what the sprinkling of the sensible and bodily water itself signifies should spiritually be bestowed upon us; namely, that we be watered by the dew of divine grace, which may wash away the stains of our sins and purify our hearts. Nor is it without reason that the prophet mentions hyssop there. For in the old law, hyssop, dipped in the blood of the slain paschal lamb, is ordered to be sprinkled seven times over the leper, that he may be cleansed from the plague of leprosy. And indeed it was a figure, signifying the human race, grievously weakened by the leprosy of sin, to be cleansed from the stain of sin by the sprinkling of the blood of Christ slain on the cross. Moreover, hyssop, a humble and small herb, clings to the roots of rocks and removes the swelling of the lungs. Therefore, he is mystically sprinkled with hyssop who, fixed in the root of charity in humble Christ, drives away the swelling of pride by humility, and by this grace is washed from sin. Jerome supports this opinion in his interpretation of Psalm 50, saying: Just as earthly hyssop is suitable for curing the lungs, so that it may ward off swelling, so man sprinkled with heavenly hyssop, that is, with humility of heart, is cleansed from all pride and malignity. Where Jerome says earthly hyssop, he uses the first case. For in that place, in the case of naming: hyssop is said to be feminine in gender, and hyssop neuter; and that word ought to be written with an aspiration and with a Greek y in the first syllable; but in the second, with a simple u, although some persons distinguished for learning think it ought to be written with a double u. 11 As thou hast blessed the five loaves in the desert. Reliable and serious authors report that in the primitive Church there was first the custom that all the faithful who were present at the celebration of Mass,

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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 salté omnes Christiani in legitima æ- tate constituti sacra[m] sumeret eucharistiam: vtpote in festo paschæ, pentecostes, & nativitatis dominicæ. Quod adhuc multi laici, ferventius in deu[m] affecti, quotan[n]is obseruant. Demùm e[ss]e propter abundantiâ iniquitatis adhuc magis refrigesceret charitas multoru[m], & propemodu[m] extingue- retur ignis ille spiritualis in cordibus fideliu[m], constitutum est laicos salté semel in anno vt puta in festo paschæ, sa- crosancta[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 idé 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 egés, hoc vno tantum excepto, q[ui] de benedictione quinque panu[m] in de- serto facta à Christo, cum alij evangelistæ, tu[m] loannes 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. Benedi- pp iij

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EXPO. 597 <August.> It was formerly customary to receive the Eucharist each day from the hand of the priest, which, they contend, can be clearly inferred from the Acts of the Apostles and from what is read in the rite of the Mass. Later, however, as the number of believers increased and the fervor of devotion among them cooled, they say it was established in second place that they should receive the communion of the Eucharist only on Sundays. This constitution is sufficiently approved by the words of Augustine, who says: “To receive daily communion of the Eucharist I neither praise nor blame; nevertheless, I urge that communion be received on every Lord’s Day.” But when the sluggishness of human minds increased further, and the affection of devotion toward God grew faint, it was established in third place that at least all Christians of lawful age should receive the sacred Eucharist three times a year, namely at the feasts of Easter, Pentecost, and the Nativity of the Lord. Many lay people, however, more fervently devoted to God, still observe this annually. Finally, because of the abundance of iniquity, the charity of many grew even more cold, and that spiritual fire in the hearts of the faithful was almost extinguished; therefore it was established that lay people should receive the most 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 those same writers judge) there is said at the end of Mass each day a prayer over the people, preceded by that exhortation, “Bow down your heads to God,” so too, in place of the communion that used to be made on every Lord’s Day by the second constitution just mentioned, there is now given by ecclesiastical ordinance on every Lord’s Day blessed bread, a substitute for holy communion, bearing and representing it. Accordingly, in the case of that solid and entire bread, to be distributed in pieces on Sundays, a twofold blessing is here set down, after the blessing of the water that is customary in the churches. Both blessings are clear enough and plain, and do not need explanation, except for this one point: that concerning the blessing of the five loaves in the desert by Christ, of which the other evangelists and John too expressly make mention, where he relates that by divine power the five loaves and two fishes were multiplied, five thousand men were fed, and afterward twelve baskets of fragments were taken up that remained over from those who had eaten. Benedi- pp iii

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BENEDICTIO Benedictio palmarum: in ultima dominica quæ- dragesimæ. Oratio. 1 D Eus 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 repleatur: quatenus in hoc seculo hostis antiqui tætameta 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 quocumque in- troduci fuerint: tuæ benedictionis co[n]sequatur effectum, ut omni aduersa ualetudine effugata: dextera tua protegat quæ nos redemit. Per Christum dominum nostrum. Amen. Oratio. 5 Deus qui te poribus Noe famuli tui, per colubam ra- mum oliuæ uirentibus foliis in ore deferente post diluuij effusionem, pace hominibus redditam nuciari 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 mereamur. Per eundem dominum nostrum 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 O 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 come into Jerusalem riding on an ass, and to be hailed and praised by the crowds as king: deign to bless these branches of palm and of other trees, so that all who carry them may be filled with the gift of your blessing; that in this world they may be able to overcome the wiles of the ancient enemy, and in the world to come may be worthy to 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 together what is scattered and preserve what is gathered; who blessed your people bearing the branches of Jesus to meet him. Bless also these branches of palm and of other trees, which your servants receive for the honor of your name and for a blessing. So that wherever they are brought, they may obtain the effect of your blessing, and, with every adverse illness driven away, may your right hand protect what has redeemed us. Through Christ our Lord. Amen. Prayer. 5 O God, who in the time of Noah your servant, through the dove bearing in its beak the olive branch with green leaves after the flood, willed to announce that peace had been restored to men; and who to your only-begotten Son, our Lord, hastening toward Jerusalem, willed the children of the Hebrews, coming to meet him with branches of palms and singing praises, to cry out, Hosanna: deign to bless and sanctify these branches of palm, and of different kinds of leaves 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 attain, by your gift, to the glory of the resurrection. Through the same our Lord Jesus Christ your Son, who lives with you and re.

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EXPO. 599 In sparsione ramorum: cantatur antiphona sequens 4 Pueri Hebræorum tollentes ramos oliuarum: obuid- uerunt domino clam[m]ates & dicentes, osanna in excelsis. Alia antiphona. 5 Pueri Hebræorum vestimenta prosternabant in viæ & clamabant dicentes: Osanna filio Dauid: Bedictus qui venit in nomine domini. In procedédo ad processionem antiphona. 6 Cum audisset populus quia Iesns venit Hierosolymam: acceperunt ramos palmarum & exierunt ei ob- uiâ, & clamabant pariter dicentes. Hic est qui venturus erat pro salute populi: hic est salus nostra redemptio Is- rael. Hic est rex Israel & Emmanuel: genus Dauid & mundi saluator. Noli timere filia Sion: ecce rex tuus venit tibi sedens super pullum asinæ, sicut scriptum est. Salue rex fabricator mundi: qui venisti redimere nos. Antiphona. Ante sex dies solentitatis paschæ, venit ciuitatem Hierusalem: & occurrerunt ei pueri in manibus por- tantes ramos palmarum, & clamabant voce magna di- centes. Osanna in excelsis, benedictus qui venit in multi- tudine misericordiæ: osanna in excelsis. Secundum Matthæum. 7 In illo tēpore. Cū appropinquasset Iesus Hierosoly- mis, & venisset Bethphage ad monte oliueti: tunc misit duos discipulos, dices eis. Et reliqua. Responsoriu[m]. 8 Collegerunt pōtifices & pharisæi conciliu[m]: & di- cebant. Quid facimus? quia hic homo multa signa facit. si dimittimus cu[m] sic: o[mn]es credent in cu[m]. Ne forte veniant Romani: & tolla[n]t nostru[m] locu[m] & gente[m]. Versus. Vnus autem ex ipsis Chaiphas nomine, cum esset pon- tifex anni illius: prophetauit dicens, expedit vobis vt v- no[m] moriatur homo, p[er] populo: & no[n] tota gens pereat. ab illo ergo die cogitaucru[n]t interficere cu[m]: dicetes. Ne forte. pp. iiiij De-

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EXPO. 599 At the sprinkling of the branches: the following antiphon is sung: 4 The children of the Hebrews, taking branches of olive trees, went out to meet the Lord, crying and saying: Hosanna in the highest. Another antiphon. 5 The children of the Hebrews were spreading their garments on the way and crying, saying: Hosanna to the son of David: Blessed is he who comes in the name of the Lord. In proceeding to the procession, antiphon. 6 When the people had heard that Jesus was coming to Jerusalem, they took branches of palm trees and went out to meet him, and they cried together saying: This is he who was to come for the salvation of the people: this is our salvation, the redemption of Is- rael. This is the king of Israel and Emmanuel: the offspring of David and the savior of the world. Fear not, daughter of Sion: behold, your king comes to you, seated on the colt of an ass, as it is written. Hail, king, maker of the world: who came to redeem us. Antiphon. Six days before the solemnity of Easter, he came to the city of Jerusalem; and the children met him, carrying in their hands branches of palms, and they cried with a loud voice, saying: Hosanna in the highest, blessed is he who comes in the multitude of mercy: Hosanna in the highest. According to Matthew. 7 At that time. When Jesus had drawn near Jerusalem, and had come to Bethphage, to the Mount of Olives, then he sent two disciples, saying to them. And the rest. Responsory. 8 The chief priests and Pharisees gathered a council, and they said: What are we to do? For this man does many signs. If we let him alone thus, all will believe in him. Lest perhaps the Romans come and take away our place and nation. Verse. But one of them, named Caiaphas, being high priest of that year, prophesied, saying: It is expedient for you that one man should die for the people, and not that the whole nation perish. From that day therefore they planned to kill him, saying: Lest perhaps. pp. iiij De-

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BENEDICTIO Deinde à pueris cantatur hic hymnus. Gloria, laus, & honor tibi sit: rex Christe redemptor. Cui puerile decus prompsit osanna pium. Et ita deinceps cæteri versus: cum alterna primi huius versus iâ positi repetitione, qui o[mn]es suo ordine: in primo hui[us] operis libro habêtur dispositi. Deinde sequitur resp. 9 Ingrediente domino in sanctam ciuitatem: Hebræorum pueri resurrectionem uitæ pronunciantes. Cùm ramis palmarum osanna clamabant in excelsis. Versus. Cum audisset populus quia uenit Iesus Hierosolymam: exierunt obuiam ei. Cum ramis. Antiphona. Aue rex noster fili David redeptor mundi: quê prophetæ prædicauerunt saluatorem domui Israel esse uenturum, te enim ad salutarem uictimâ pater misit in mundum, quem expectabant omnes sancti ab origine mundi: & nunc, osanna filio David. Oratio. 7 Omnipotes sempiterne deus, qui tua gratuita pietate: tuorum corda fideliu[m] & uota clem[m]eter laudesq[ue] suscipis, præsta quæsumus, ut hic populus qui fideliter hue conuenit, cùm benedictione & salute Hebræoru[m] pueroru[m] repleri: & cum palma victoriæ & fructu bonoru[m] operum in æterna secula ualeat apparere. Per dominum. &c. ANNOTATIONES. Benedicere dignare hos palmarum, cæterarumque frondium ramos. Ecclesiastica sanctione laudabiliter institutum est, ramos palmaru[m] cæterasque frondes à populo Christiano ad templum deferri: atque à sacerdote solenniter benedici, in postrema dominica quadragesimæ: in cõmemoratione honoratissimi occursus, eode[m] die Christo exhibiti à populo Hebræoru[m], obuiante illi quando insides asinæ intrauit ciuitatem Hierusalem: cum ramis oliuarum & palmarum, aliisque virentibus frondibus. Officiosam enim illam & plausibile[m] exceptionem quâ tunc semel Hierosolimitæ impenderunt domino: fidelis populus quotânis refert, festarum frôdium, viridan-

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BENEDICTION Then this hymn is sung by the boys. Glory, praise, and honor be to you: O Christ, King and Redeemer. To whom the childlike company offered the holy osanna. And so afterward the remaining verses: with the repeated alternation of the first verse set in this way, all of which in their order is arranged in the first book of this work. Then follows the response. 9 When the Lord entered the holy city: the Hebrew children proclaiming the resurrection unto life. With palm branches they cried hosanna in the highest. Verse. When the people heard that Jesus was coming to Jerusalem: they went out to meet him. With branches. Antiphon. Hail, our King, son of David, Redeemer of the world: whom the prophets predicted as the savior to come to the house of Israel; for to you the Father sent into the world as a saving victim, whom all the saints from the beginning of the world awaited: and now, hosanna to the son of David. Prayer. 7 Almighty, everlasting God, who by your gracious mercy: you kindly receive the hearts and vows and praises of your faithful people, grant, we beseech you, that this people who have faithfully gathered here, may be filled with the blessing and salvation of the Hebrew children: and with the palm of victory and the fruit of good works in the eternal ages may deserve to appear. Through the Lord. etc. ANNOTATIONS. Deign to bless these branches of palms and of the other fronds. By ecclesiastical sanction it has been laudably established that branches of palms and the other fronds be brought by the Christian people to the temple: and solemnly blessed by the priest on the last Sunday of Lent: in commemoration of the most honorable welcome given on that same day to Christ by the people of the Hebrews, who came out to meet him when, seated on a donkey, he entered the city of Jerusalem, with branches of olives and palms, and other green fronds. For that dutiful and praiseworthy reception which the people of Jerusalem then once paid to the Lord: the faithful people each year repeat, with festive fronds, green-

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EXPO. 601 viridantiumque ramorum delatione ad templum, consimili die facta. Itaque in prima oratione od huiusmodi benedictionem specta: palmarum ramos à domino sacerdos benedici exposcit, quoniam euangelico testimonio cõstat turbâ cu ramis palmaru[m] Christo Hierosolyma[m] venieti obuiuiuisse. Est aute[m] palma, arbor dactylifera, qua[m] Græci Phoenicé vocant: à similitudine palmæ manus. i. plani illi & cõcaui man humanæ in digitos desinit, ita nuncupata: quòd comam in cacumine habeat circu[m]extensam, & ramos in digitoru[m] modu[m] ptensos. Cuius natura peculiaris & cõditio est, in digitos desinit, ita nuncupata: quòd comam in cacumine habeat circu[m]extensam, & ramos in digitoru[m] modu[m] p[er]tensos. Cuius natura peculiaris & cõditio est, in digitos desinit, sed illi cõtranititur ac oblectatur, donec ipsu[m] excutiat. < Psal. 91> Ideo victorib[us] traditur in præmiu[m]: in digitos desinit, sed illi cõtranititur ac oblectatur, donec ipsu[m] excutiat. < Apoc. 7> Ideo victorib[us] traditur in præmiu[m]: in digitos desinit, sed illi cõtranititur ac oblectatur, donec ipsu[m] excutiat. < Ioan. 11> Ideo victorib[us] traditur in præmiu[m]: in digitos desinit, sed illi cõtranititur ac oblectatur, donec ipsu[m] excutiat. Ideo victorib[us] traditur in præmiu[m]: in digitos desinit, sed illi cõtranit itur ac oblectatur, donec ipsu[m] excutiat. < Marci 10> Ideo victorib[us] traditur in præmiu[m]: in digitos desinit, sed illi cõtranititur ac oblectatur, donec ipsu[m] excutiat. Ideo victorib[us] traditur in præmiu[m]: in digitos desinit, sed illi cõtranititur ac oblectatur, donec ipsu[m] excutiat. < Ioann. 10> Ideo victorib[us] traditur in præmiu[m]: in digitos desinit, sed illi cõtranititur ac oblectatur, donec ipsu[m] excutiat. < Matth 23> Ideo victorib[us] traditur in præmiu[m]: in digitos desinit, sed illi cõtranititur ac oblectatur, donec ipsu[m] excutiat. < Luca 11> Ideo victorib[us] traditur in præmiu[m]: in digitos desinit, sed illi cõtranititur ac oblectatur, donec ipsu[m] excutiat. < Ioannis 11> Ideo victorib[us] traditur in præmiu[m]: in digitos desinit, sed illi cõtranititur ac oblectatur, donec ipsu[m] excutiat.

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EXPO. 601 and the carrying of green branches to the temple, done on a similar day. Therefore, in the first prayer you should look to this kind of blessing: the priest asks that branches of palm be blessed by the Lord, since by the testimony of the Gospel it is known that the crowd with palm branches went out to meet Christ as he came to Jerusalem. The palm is a date-bearing tree, which the Greeks call Phoenice: from the resemblance of the palm to the hand, that is, to the flat and hollow human hand, it is so named because it ends in fingers, having its foliage spread out at the top and its branches extended in the manner of fingers. Its peculiar nature and condition is that it ends in fingers, yet it bends toward and delights in them until it shakes them off. <Psal. 91> Therefore it is given to victors as a reward. <Apoc. 7> Therefore it is given to victors as a reward. <Ioan. 11> Therefore it is given to victors as a reward. <Marci 10> Therefore it is given to victors as a reward. <Ioann. 10> Therefore it is given to victors as a reward. <Matth 23> Therefore it is given to victors as a reward. <Luca 11> Therefore it is given to victors as a reward. <Ioannis 11> Therefore it is given to victors as a reward.

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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 <Gen. 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 indicium 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] olituo. Hic autem pro arbore nome ipsum sumi: nemo est qui ignorat. Cuius ramos tulisse, pueri Hebræorum hic acco[m]modè 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 the cause: whoever does not gather with me, scatters. Finally, blessed John writes about Caiaphas, the high priest of the Jews: that he prophesied that Jesus was about to die for the nation, and not only for the nation, but that he might gather together into one the children of God who were scattered. 4 By the dove carrying in its beak a branch of olive with green leaves. In the book of Genesis it is written that, after the floodwaters had poured over the whole earth and when the waters began to lessen and diminish, Noah sent the dove out of the ark a second time; it returned to him in the evening, bringing in its mouth a branch of olive with green leaves, which was clearly a sign of peace restored by God to mankind, and of reconciliation begun: and Scripture explains this more fully in that place, recounting that by God’s decree there was placed in the clouds of heaven the rainbow, as a sign of the covenant and alliance between God and men, and that God again and again declared that he would by no means again curse the earth because of those men, nor bring the flood any more for the destruction and ruin of mankind. And rightly indeed by the branch of olive peace restored to the earth was signified. For the olive among the ancients was a token of peace. And whenever envoys went into a foreign region, intending nothing hostile or inimical, they were accustomed to hold forth in their hands a branch of flourishing olive, by which they signified that they sought peace and that they meditated nothing against the quiet covenants of peace in that land. 5 Ambrose: Taking up branches of olive. Olea and oliva, for the tree, is said among the Latins. Ambrose: What other could bear such fruits of the olive trees, not the swelling abundance of bending berries? The same: Therefore Jesus came to the Mount of Olives, so that he might plant young olives on the heights of the virtues. Likewise for the fruit of that tree: olea and oliva are rightly said. Wherefore, for the liquid pressed from that fruit, we appropriately say oleum and olivum, oleum derived from olea, and olivum from oliva. Horace: As if he were pouring out fishes, secure in the olive grove. Here, however, everyone knows that the name of the tree itself is taken. And that the Hebrew boys are here suitably said to have carried its branches: because by that bearing of branches they mystically signified that the time of mercy had now arrived and the divine compassion. For the olive, like oil, floating above all things and soothing wounds with healing balm, is a symbol of mercy, kindness, and merciful grace. And the righteous man abounding in works of mercy, and in the increase of good works

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EXPO. 603 mentis abundans de seipso mète recti conscia, dicit in psal mo: Ego autem: sicut oliua fructifera in domo domini: spe raui in misericordia dei in æternum & in seculum seculi. < Psal. 5.> Osanna filio David. Qui significet Hebraica dictio osanna: latius explicatum est in præcedente libro, cum occurre ret hic hymnus exponendus. Gloria, laus, & honor tibi sit: rex Christe redemptor. Id vnum tamen hic adiiciendum, quòd interdum ea dictio, verbi deprecatorij habet signifi- cationem tantundemque valet atque salua obsecro, vt cu[m] in præcedente antiphona dicitur Osanna in excelsis, id est saluifica quæso: non in in terrenis sed cælestibus habitaculis, atque in altissimis. Interdum verò eadem dictio transit in vim nominis: idemque signat quod salus siue saluatio, vt in præsente antiphona, osanna filio David, vbi prædicta vox in primo constituitur casu, cum verbo subaudito sit: cui annectitur datiuius ille continuo sequens. Itaque illius orationis hic est sensus. Osanna filio David, salus sit ipsi filio David, non quidem salus secundum passiuam ratione qua ipse saluetur: quandoquidem saluatione aliunde acce- pta non indiget, sed secundum actiuam: qua nos saluos fa- ciat, & salutis beneficio donet. Quare huiusmodi ratio, o- sanna filio David: in hanc cognatæ sententiæ potest aptè resolui. Salutis participes non reddat filius David, nosq[ue] saluificet. Vbi manifeste vtranque Christi naturam, pue- ri Hebræorum spiritu sancto afflati confitentur. Diuinam < Psal. 66.> quidem: in hoc verbo osanna Nam solius dei est munus: homines æterna salute donare, & vt ait propheta in psal- mo, Dominus noster, dominus saluos faciendi. Humanam vero: cum Christum filium David confitentur, eumque se- cundum carnis propaginem ex stirpe David originem du- xisse. Cæterum quod modo dictum est, nomen salutis in- < Apoc. 22.> terdum secundum actiuam acceptionem sumi: apertè con- stat ex illa laude sanctorum, ad deum in Apocalypsi scri- pta. Salus deo nostro qui sedet super thronum: & agno. Quis enim adeò desipiat: vt dicat deum salutis ab alio ac- cipiendæ indignum? Cui sanè orationi, salus deo nostro: persimilis est & cognata hæc oratio quæ nunc explanatur osanna filio David, & ex vnius intelligentia: protinus alte- ra elucescit ac fit manifesta. 6 Hic est qui venturus erat pro salute populi, Præclara po- pulus

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EXPO. 603 a mind abundantly conscious of itself and of what is right, says in the psalm: “But I, like a fruitful olive tree in the house of the Lord, have trusted in the mercy of God for ever and for ever and ever.” < Psal. 5.> “Hosanna to the Son of David.” What the Hebrew expression “hosanna” means has been explained at greater length in the preceding book, when this hymn came up to be expounded. “Glory, praise, and honor be to you, O Christ the King, Redeemer.” One thing, however, must be added here: that sometimes that word has the meaning of a prayerful supplication, and is worth just as much as “save, I beseech you,” as when in the preceding antiphon it is said, “Hosanna in the highest,” that is, “save, I pray, not in earthly but in heavenly dwellings, and in the highest.” But sometimes the same word passes into the force of a noun, and signifies the same as salvation or deliverance, as in the present antiphon, “Hosanna to the Son of David,” where the aforesaid word is placed in the nominative case, with the verb understood, and the following dative is attached to it immediately. Thus the sense of that phrase here is this: “Hosanna to the Son of David,” may salvation be to the Son of David—not indeed salvation in a passive sense, in which he himself is saved; for he has no need of salvation received from elsewhere, but in an active sense, in which he makes us safe and grants us the benefit of salvation. Therefore this sort of expression, “Hosanna to the Son of David,” can suitably be resolved into this kindred statement: “May the Son of David not make us to be without part in salvation, and may he save us.” Here the two natures of Christ are clearly confessed by the children of the Hebrews, inspired by the Holy Spirit. His divine nature indeed is confessed in this word “hosanna,” for it belongs to God alone to bestow eternal salvation on men, and, as the prophet says in the psalm, “The Lord our God is the Lord of saving.” His human nature also is confessed, when they acknowledge Christ as the Son of David, and declare that he took his origin according to the propagation of the flesh from the stock of David. Moreover, what has just been said—that the noun “salvation” is sometimes taken in an active sense—is clearly established by that praise of the saints written to God in the Apocalypse: “Salvation to our God who sits upon the throne, and to the Lamb.” For who would be so foolish as to say that God is unworthy of receiving salvation from another? And to this prayer, “Salvation to our God,” this prayer now being explained is very similar and kindred: “Hosanna to the Son of David”; and from the understanding of the one, the other immediately shines forth and becomes clear. 6 This is he who was to come for the salvation of the people, a glorious people

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EXPO. 601 quitur, vbi ait propheta. O domine salu[m] me fac, o domine bene p[er]sperare: benedict[us] qui venit in no[m]i[n]e domini. Quem versum audietes Pharisa[i] à turba domino nostro decatari in ciuitatis sanct[us] ingressu intellexeru[n]t ipsam eo ipso perhibere illi testimoniu[m], verè esset Christ[us] & Messias à p[er]phetis prænúciat[us]: & 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]i[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 p[er] futuru[m] adhuc erat: futuri verbi enunciatione putu[n]t proferedu[m]. Sed invalida est hæc ratio, & eoru[m] qui nesci[n]t hûc frequentè esse more p[er]phetaru[m]: vt p[er] futuru[m] est tanq[uam] præsens aut præteritu[m] enunciet, propter ret 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 itidè 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] rogauit. 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 euagelio Math. ponitur: & in quotidiano missæ officio decantatur. In multitudine verò miæ dominu[m] venisse: popul[us] Hebræoru[m] hic prædicat. Népe mi[us] domini: quia no[n] sum[us] co[n]sumpti, quia no[n] defeceru[n]t miserationes eius, & no[n] ex operib[us] iustitie[m] quæ fecim[us] nos sed secundu[m] miam suâ saluos nos fecit. Tunc enim exurgésper incarnationis susceptè beneficiu[m], misert[us] 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 evang. ex Math. 21.cap. depræoptu[m] est: vbi & eius quærenda expositio, no[n] hic afferenda, ita hoc resposoriu[m] cu[m] suo versu, ex 11. euag. Ioan[n]a[m] cap. est desumptu[m]: vbi Pharisçoru[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]: eund[em] evangelij locu[m] lati[us] eunucleauimus. Porrò post decantatum hymnu[m] illu[m] solenè in publica supplicatione ante fores tem pli

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EXPO. 601 it continues, as the prophet says: “O Lord, save me; O Lord, grant good success: blessed is he who comes in the name of the Lord.” When the Pharisees heard this verse being chanted to our Lord by the crowd at his entry into the holy city, they understood that it thereby bore witness to him: that he truly was the Christ and Messiah foretold by the prophets; and from this they were stirred all the more by envy and indignation. Moreover, some contend that in the aforesaid psalm the reading should be: “Blessed is he who is to come in the name of the Lord,” and so, in many copies, we have observed that the verse is written in the ecclesiastical book. It is possible to conjecture that they were moved by this reason: since when the prophet composed that psalm, Christ had not yet come in the flesh, therefore it was still in the future; they think that it ought to be expressed by a future form. But this reasoning is weak, and belongs to those who do not know that it is often the habit of the prophets to speak of the future as though it were present or past, on account of the certainty of the future thing predetermined by God. Just as Isaiah, long before the birth of Christ, said: “A child is born to us, and a son is given to us.” Likewise, long before the Passion of Christ, he prophesied of it by a past tense, saying: “He was offered because he himself willed it, and he did not open his mouth. And when he was numbered among the wicked, he bore the sin of many, and he prayed for the transgressors.” Therefore those books should be corrected which, in the aforesaid verse, have the future participle “is to come,” and in place of it the word “comes” should be put, as it is found in Matthew’s Gospel and is sung in the daily office of Mass. But in the multitude of mercy, that the Lord has come, the people of the Hebrews here proclaim. “For the mercy of the Lord,” because we are not consumed, because his compassions have not failed, and not by the works of righteousness that we have done, but according to his mercy he has saved us. For then, arising through the benefit of the assumed incarnation, he had mercy on Zion, because the time of his mercy had come; because the time had come. 8 The chief priests and Pharisees gathered a council. As has been set forth above from the preceding Gospel passage in Matthew 21, the exposition is to be sought there and is not to be set out here; so also this responsory with its verse is taken from the 11th chapter of the Gospel of John, where the conspiracy against Christ, provoked by the resurrection of Lazarus, is described by the Pharisees. Therefore its explanation must be sought there, and in the four additional intermediate books added to Cyril’s commentaries on John we have more fully elucidated that same passage of the Gospel. Moreover, after that hymn had been solemnly sung in the public procession 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 pulsans, 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 pulsans 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 representat 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 quàm pueris alternatione quadam adducti, sumu[n]tur ex psal. 23. qui ad literam de gloriosa Christi ascensione loquitur. 9 Ingrediente domino in sanctam ciuitatem. Ciuitas 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 evangeli & rursum 27. eandem appellat Cæterum pueri Hebræorum (vt habet hoc responsorium in ipso templi ingros-

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606 BLESSING observed in some churches: in which the priest, striking the gate of the church with the lowest and lower part of the cross, says in a loud voice: “Lift up your gates, O princes, and be lifted up, O eternal doors: and the King of glory shall enter in.” To whom the children, 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 gates, O princes, and be lifted up, O eternal doors, and the King of glory shall enter in.” Again the children ask: “Who is this King of glory?” To whom the priest, striking the gate a third time, says: “The Lord of virtues: he himself is the King of glory. Lift up your gates, O princes, and be lifted up, O eternal doors, and the King of glory shall enter in.” Finally the children ask the same one: “Who is this King of glory?” And forthwith the doors are opened, and the priest enters, the clergy following and singing the responsory, “the Lord entering into the holy city.” This mystery, certainly 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, marvelling with exultation at his power and authority. Second, it represents to us the descent of Christ into hell, and the breaking of the gates of the prison in which the ancient fathers were confined, the unclean spirits, astonished at his entrance with power and might, whom he subdued by his death and cast down. Third, finally, the same ecclesiastical institution relates to us the triumphant ascent of Christ into the heavens, and his glorious entry into the heavenly mansions, with the holy angels coming forth to meet him with great joy, and admiring his magnificence and majesty, and praising him with extraordinary commendation. Nor is this third meaning absurd. For the aforesaid verses, both by the priest and by the children in alternate recitation, are taken from Psalm 23, which literally speaks of the glorious ascension of Christ. 9 The Lord entering into the holy city. The holy city here is called Jerusalem, because it was especially 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 the 4th chapter of his Gospel, and again in the 27th, calls it the same. But the Hebrew children (as this responsory has it in the very temple entry...

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EXPO. 607 Ingressu cantari hoc die solitum) ferentes manibus ramos palmarum, resurrectionem vitę pronunciabant. Nam cum palma (vt iam dictum est) victoriæ sit, index, nota & signu[m] ipsi pueri illaru[m] palmaru[m] deportatione victoriam Christi de morte & diabolo præsignificabant, erantque palmæ illæ, symbolum quoddam præclarę illius de vtroque nostro hoste victoriæ, quam per suam passionem in foribus tum existeniem est assecutus. Huiusmodi autem virtus funestæ mortis exterminatrix & principis huius mundi propulsatrix, atque victoria Christi, per palmas puerorum signata: maximè in resurrectione dominica (quamuis, in morte eius & passione fuerit parta, & efficacia illius solide co[m]parata) mundo innotuit & declarata est, in qua, vita mortis victrix & triumphatrix emicuit. < Apo. 2 Ge. 4. & 22. & 9.> Igitur vltima primis nectendo, palmæ illæ pueroru[m], resurrectionis Christi gloriam præferebant. 10 Quem expectabant omnes sancti ab origine mundi, & nunc, In Apocalypsi dicitur agnus ab origine mundi occis, quoniâ ab ipsa mundi constitutione, mors Christi figuris diversis & imaginibus est præsignata, vt per cedę Abel iusti, ab inuido fratre perpetratâ per immolationem Isaac & arietis pro ipso oblatione, per sacrifi ciu[m] Noe quo deus terræ est recóciliat[ur]. < Es 4. 19. Psal. 84. & 79.> Huiusmodi aut figuras & inuolucra, non solu[m] quatu[m] ad substantia[m] sed etiam quatu[m] ad rei signatæ intelligentia[m], cognoveru[n]t seti viri ea tepestate degêtes, & inspira[n]te deo illuminati, intellexerunt ea velaméta & vmbratiles notas præsignare salutaré illam victimâ, quâ à deo mittend[ur] redeptor mudi spôste sua erat exhibiturus p[er] ho[m]i[n]um salute. Illu[m] igitur redeptore qui oblatur erat seipsum deo saluificâ hostia[m] in odoré suauitatis, ardetissimo desiderio expectabat seti ab ipso mundi exordio, eiusq[ue] aduétu[m] in carne anxiè prestolabat[ur], vt satis insinuat illa suspirabu[n]da p[er]phetaru[m] vota. Emitte agnu[m] domine dominatoré terrę. Vtinâ diru[m]peres cęlos: & descêderes. Oste[n]de nobis domine m[i]am tuâ, & salutare tuu[m]da nobis. Domine deus virtutu[m] couerte nos, & oste[n]de facie tuâ & salu erimus. Idem quoque comprobat illud summæ veritatis verbum ad Iudæos. Abraham pater vester exultauit vt videret die meu[m], vidit & gauisus est. Vbi de die incarnationis sue Christus loquitur. Tunc etiam cu[m] turbæ occurrerent Christo, & in eius laudem ora deuota soluerent (nam ad

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EXPO. 607 bearing in their hands branches of palm-trees, as was customary on that day, they proclaimed the resurrection of life. For since the palm, as has already been said, is a sign of victory, the children themselves, by carrying those palms, foreshadowed Christ’s victory over death and the devil; and those palms were a certain symbol of that illustrious victory over both our enemies, which He obtained through His passion then existing in the gates. But the power of this kind, the destroyer of deadly death and the repeller of the prince of this world, and Christ’s victory, signified by the palms of the children, was made especially known and declared to the world in the Lord’s resurrection, although it had been won in His death and passion, and its efficacy firmly secured, in which life, victor and triumphant over death, shone forth. <Apo. 2 Ge. 4. & 22. & 9.> Therefore, connecting the last things with the first, those palms of the children bore the glory of Christ’s resurrection. 10 All the saints from the beginning of the world awaited Him, and now in the Apocalypse it is said that the Lamb was slain from the beginning of the world, because from the very foundation of the world Christ’s death was prefigured by various figures and images, as by the slaughter of righteous Abel at the hands of his envious brother, by the sacrifice of Isaac and the ram offered in his place, by the sacrifice of Noah by which God was reconciled to the earth. <Es 4. 19. Psal. 84. & 79.> Such figures and veils, not only as to the substance but also as to the understanding of the thing signified, were recognized by the wise men of that age then living, and enlightened by God-inspired illumination; they understood that those veils and shadowy signs prefigured that saving victim, which the Redeemer of the world, sent by God, was to present for the salvation of humankind. Therefore that Redeemer, who was to offer Himself to God as a saving victim in the aroma of sweetness, was awaited with the most ardent desire from the very beginning of the world, and His coming in the flesh was eagerly looked for, as those sighing prayers of the prophets sufficiently indicate: Send forth the Lamb, O Lord, ruler of the earth. Would that You would rend the heavens and come down. Show us, O Lord, Your mercy, and give us Your salvation. O Lord God of hosts, convert us, and show us Your face, and we shall be saved. The same is also confirmed by that word of the highest truth spoken to the Jews: Abraham your father rejoiced that he might see my day; he saw it and was glad. There Christ speaks of the day of His incarnation. Then also, when the crowds came out to meet Christ and loosened devout mouths in His praise (for to

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BENEDICTIO ad illud tempus, aduerbium illud: præsens tempus indicu[m] refertur) ipsi sancti patres redemptore mundi expectabat non quidem, vt in mundum veniret: qui iampridem vene rat nostræ carnis forma indutus, sed vt seipsum pro redem ptione mundi victimam salutarem immolaret: cuius obla- tione ipsi in libertate assererentur diuturno ergastulo ex- empti cui etiam munere ac beneficio, mortis vinculis ab- soluti: vita donarentur perpetua. Porrò sunt & aliæ bene- dictiones ecclesiasticæ: frequenti vsu in officio diuino ob- seruatæ, vt benedictio nouorum fructuum: scilicet pomo- rum, vuarum, & cæterorum id genus, benedictio sponsi & sponsæ: connubiale foedus simul inountiu[m], benedictio pere grè proficiscentium: & plerèque aliæ. Verùm illæ omnes consimili modo (vt hic explicatæ benedictiones) ex locis sacræ scripturæ quibus respondent, & qui sedulo eas per- quirentibus facilè occurrent sunt elucidandæ: & ad istaru[m] quæ tanquam exempla prepositæ sunt: ad idem in aliis fa- ciendum) similitudinem enucleandæ. Idcirco de ipsis spe- ciatim declarandis hic est supersedendu[m], & huic libro nûc finis imponendus. Pro cuius absolutione: sit deo laus, ho- nor, & gratiarum actio, in secula seculorum. Amen. ELVCDATORIVM EC- clesiasticu[m]: cuius Primus liber, Hymnos Eccle- siasticos, tum de Tempore, tum de Sanctis, Secundus verò nonnulla, Cantica, An- tiphonas, Responsoria, & Bene- dictiones Ecclesiasticas, facili declaratione de promit. FINIS. EXCVDEBAT Anthonius Iurianus.

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BENEDICTION to that time, that adverb: is referred to the present time) the holy fathers themselves were awaiting the Redeemer of the world not indeed that he should come into the world: for he had already come, clothed in the form of our flesh, but that he should offer himself as a saving victim for the redemption of the world: by whose offering they themselves might be restored to liberty, freed from a long bondage, and by whose gift and favor, absolved from the bonds of death, they might be given everlasting life. Moreover, there are other ecclesiastical blessings: observed by frequent use in divine service, such as the blessing of new fruits: namely apples, grapes, and other things of that kind; the blessing of bridegroom and bride: as they enter together into the marriage covenant; the blessing of those setting out on a journey; and many others. But all those are to be explained in a similar way (as the blessings explained here), from the places of Holy Scripture to which they correspond, and which will easily present themselves to those who diligently search them out: and, on the model of those here set forth as examples, are to be unfolded by similarity for the purpose of doing the same in the others. Therefore, there is to be a pause here from specifically explaining them, and an end now to be put to this book. For its completion: to God be praise, honor, and thanksgiving, forever and ever. Amen. ECCLESIASTICAL ELUCIDATION: whose first book treats the Ecclesiastical Hymns, both of the Time and of the Saints; the second, however, some Canticles, Antiphons, Responsories, and Ecclesiastical Blessings, offered with an easy explanation. THE END. PRINTED by Anthonius Iurianus.

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ELVCDATO- RRI ECCLESIASTICI LIBERTERTIVS ET QVAR- tus diligenter expositus cu eorum argumentus inferius ex- positis. Tertius, ea quæ ad missæ pertinent officiu[m], præsertim præfationes & sacrum canonem, breuiter explicat. Quartus, prosas quæ in sancti altaris sacrificio ante Euangelium dicuntur, tam de tempore quam de sanctis facili annotatione dilucidat. QVARTA AEDITIO. PARISIIS, Apud Ponceum le Preux, in via S. Iacobi, sub in- tersignio Lupi, è regione Maturinorum. 1548.

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TO THE CLERGY- RRI ECCLESIASTICAL THE THIRD AND FOURTH BOOKS carefully set forth with their arguments explained below. The third briefly explains those things which pertain to the office of the Mass, especially the prefaces and the sacred canon. The fourth, with easy notes, makes clear the proses that are said before the Gospel in the sacrifice of the holy altar, both for the season and for the saints. FOURTH EDITION. PARIS, At the house of Ponce le Preux, in the street of St. James, under the sign of the Wolf, opposite the Mathurins. 1548.

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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 & dio 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 sacerdotem sacra facientem supplicatio 82 Quisna[m] ordo in commemoratione viuoru[m] fit 94 Sæctoru[m] apostoloru[m] & marryrum prima per nominu[m] expressionem expositio 102 Eoru[m] quæ in canone petu[n]tur à domino per eccle. 109 Ritus co[n]secrationis sacrosancti 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 elucidation. To whom the reading of this third book of the work belongs, and what the name Mass signifies 1 Of the consecration of the temple and altar, and its position toward the east 3 Of priestly vestments and garments, what they signify 11 Of priests, that they ought to live chastely, and of 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 words of the same meaning; likewise also Christe eleison 30 Literal exposition of the angelic hymn (whose beginning is, Glory to God in the highest) 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 alike (whose chief part is, Holy, holy, holy, Lord) 61 Of the Nativity of the Lord, Epiphany, and Lent: Prefaces 64 and 65 Special Prefaces on the Resurrection and Ascension of the Lord and on Pentecost of the Holy Spirit, with their explanations 70 and 71 Special Prefaces on 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 the Canon 80 For whom, in general, supplication is made in the Mass by the priest performing the sacred rite 82 What order is followed in the commemoration of the living 94 An exposition of the saints, apostles, and martyrs, first by the naming of their names 102 Those things which are asked of the Lord in the Canon on behalf of the Church 109 The rite of the consecration of the most holy bread 113 Likewise, the manner of consecration of the holy chalice 118 A devout offering of the consecrated gifts to God the Father 124 A humble blessing from God ii

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INDEX. plex postulatio 131. & 131 Pia defunctorum ante deum commemoratio: cum imprecatione refrigerij & quietis ipsoru[m] in regno cælesti 139 Consortij cu[m] sanctis apostolis & martyribus secudo nominatis, petitio 136 Summæ deitæus cu[m] triu[m] personarum diuinaru[m] insinuatione, inuocatio 140 Quanta sit orationis dominicæ supra cæteras omnes orationes excellentia 148 Cur in exordio orationis dominicæ: deu[m], patrem nostru[m] appellamus ibidem Septem petitionum in oratione dominica contentaru[m] explanatio 153 cuffragij sanctorum tertio loco facta imploratio: cum po stulatione misericordiæ & pacis à domino 166 Cur Christus in oratione tec à sacerdote prolata post hostia sacræ diuisione[m]: agnus dei dicatur 167 Orationes à sacerdote sacrificium offerente ante communionem dicendæ 176 Illius orationis, domine no[n] sum dignus vt intres sub tectu meum: singularis & propria expositio, excitans ad devotionem 178 Quæ orationes in ipsa comunione, & quæ post communionem dicendæ sunt 184 Quibus verbis sacerdos vale dicit populo: & abennti benedicit 185 Vnde ille benedicendi ritus: sumptu originem 192 INDICIS TERTII ELUCIDATORI ecclesiastici libri finis.

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INDEX. Simple petition 131. & 131 Pious commemoration of the departed before God: with an invocation of refreshment & rest for them in the heavenly kingdom 139 Communion with the holy apostles & martyrs named second, petition 136 Of the highest Deity, with the indication of the three divine persons, invocation 140 How great is the excellence of the Lord’s Prayer above all other prayers 148 Why, at the beginning of the Lord’s Prayer, we say “Deus, Pater noster” therein Explanation of the seven petitions contained in the Lord’s Prayer 153 Invocation made in the third place for the assistance of the saints: with a petition for mercy & peace from the Lord 166 Why Christ in the prayer spoken by the priest after the division of the sacred host is called the Lamb of God 167 Prayers to be said by the priest offering the sacrifice before communion 176 The exposition of that prayer, “Domine, non sum dignus ut intres sub tectum meum,” singular and proper, arousing to devotion 178 What prayers are to be said in the communion itself, & which after communion 184 By what words the priest takes leave of the people: & blesses those departing 185 Whence that rite of blessing: it took its origin 192 End of the third, elucidatory book of the ecclesiastical index.

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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] 1016 e undare plebs fidelis 572 Lata-

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INDEX. Index of all ecclesiastical items in the fourth book, arranged in alphabetical order. A Let us sing to the Lord at Epiphany ste 441 A Let him be encouraged to the struggle nem 384 Hail, bright star of the sea 518 Hail, hope of the world, Mary 567 Hail, star, light of days 567 Hail, Mother of the Word of God 463 Hail, singular virgin 511 B F Blessed ever holy one 313 C G Let the young boys resound aloud 236 The heavens declare the glory of God 468 The heavens imitating the sun 620 The venerable senate of the saints 622 With equal harmony here, you 400 Let us rejoice together 358 Rejoicing together, choir of angels 501 With heart and voice, having struck the heavens 397 With heart, voice, and pure mind 531 With a pure heart, with a clean mind 600 Crown of holy sanctity 408 May this day be celebrated 363 The festival day of Bartholomew 535 E H Behold the celebrated day 283 Behold the long-expected day 393 Come, let us proclaim with voice 210 Come, let us celebrate with praises 207 I I The joys of the inner feast: our 577 John to Jesus Christ much 1016 let the faithful people overflow 572 Late-

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INDEX. L Lætabundus exultet fidelis 211 Petre summe Christi pastor Lætabunda psallat plebs 540 449 Lauda Sion saluatorem 327 Pia voce prædicemus 377 Laudes crucis attollamus 410 Plebs fidelis iocundetur 357 Laudemus omnes inclyta 537 Præcursoris & baptistæ 435 Laus tibi Christe patris 234 Præcursorem summi regis 551 Laus tibi Christe, qui es 474 Profitentes vnitatem 322 Lans sit regi gloriæ 589 Promat pia voce corpori 558 Laus & honor Trecoriiæ 414 Primus datu[m] admiremur 491 Lans erumpat ex effectu 578 Psallat ecclesia mater 335 Laurenti David magni 489 Psallat chorus corde mundo 586 M Mane prima sabbati 261 Q Margaritam gloriosam 473 Qua dilecta tabernacula 344 Mittit ad virginem 199 Quem innisibiliter sequitur 255 Mundi renouatio 265 Qui procedis ab vitroque 316 N Nato canunt omnia domino 205 R Natiuitas Mariæ virginis 361 Regé Regu[m] veneremur 543 Nouæ laudis attollamus 445 Rex omnipotens die hodierna 274 O Repræsentet ecclesia 485 O beata beatorum 626 Roma Petro glorietur 457 O Maria stella maris 508 S Omnes vna[m] celebremus 333 Sacerdotem Christi Martinu[m] 604 Omnes sancti seraphim 585 Sacrosancta hodiernæ 352 P Salus æterna indeficiens 195 Salus mater saluatoris 504 Salue mater saluatoris 504 Salue crux arbor vitæ 569 Salue crux arbor vitæ 569 Sæcti spiritus assit nobis 464 Sancti baptistæ Christi 433 Sæcti spiritus assit nobis 297 Sanctissimæ virginis votiua[m] 615 Simplex in essentia 1313 615 Si vis verè gloriari 496 Simplex in essentia 1313 Sospitati dedit ægros 361 Si vis verè gloriari 496

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Index. L Lætabundus exultet fidelis 211 Petre summe Christi pastor Lætabunda psallat plebs 540 449 Lauda Sion saluatorem 327 Pia voce prædicemus 377 Laudes crucis attollamus 410 Plebs fidelis iocundetur 357 Laudemus omnes inclyta 537 Præcursoris & baptistæ 435 Laus tibi Christe patris 234 Præcursorem summi regis 551 Laus tibi Christe, qui es 474 Profitentes vnitatem 322 Lans sit regi gloriæ 589 Promat pia voce corpori 558 Laus & honor Trecoriiæ 414 Primus datu[m] admiremur 491 Lans erumpat ex effectu 578 Psallat ecclesia mater 335 Laurenti David magni 489 Psallat chorus corde mundo 586 M Mane prima sabbati 261 Q Margaritam gloriosam 473 Qua dilecta tabernacula 344 Mittit ad virginem 199 Quem innisibiliter sequitur 255 Mundi renouatio 265 Qui procedis ab vitroque 316 N Nato canunt omnia domino 205 R Natiuitas Mariæ virginis 361 Regé Regu[m] veneremur 543 Nouæ laudis attollamus 445 Rex omnipotens die hodierna 274 O Repræsentet ecclesia 485 O beata beatorum 626 Roma Petro glorietur 457 O Maria stella maris 508 S Omnes vna[m] celebremus 333 Sacerdotem Christi Martinu[m] 604 Omnes sancti seraphim 585 Sacrosancta hodiernæ 352 P Salus æterna indeficiens 195 Salus mater saluatoris 504 Salue mater saluatoris 504 Salue crux arbor vitæ 569 Salue crux arbor vitæ 569 Sæcti spiritus assit nobis 464 Sancti baptistæ Christi 433 Sæcti spiritus assit nobis 297 Sanctissimæ virginis votiua[m] 615 Simplex in essentia 1313 615 Si vis verè gloriari 496 Simplex in essentia 1313 Sospitati dedit ægros 361 Si vis verè gloriari 496

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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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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 INDEX OF THOSE THINGS WHICH ARE CONTAINED IN THIS WORK: end

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ELVCIDATORI ECCLESIASTICI LIBER TEE. tius: de iis quæ ad missæ spectant officium, pertractans. AD QVOS SPECTAT huius tertij libri lectio: et 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 quidè, 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 quicuq[ue]; volunt: & quoduis vitæ genus fuerint amplexi. At verò hunc tertiu[m] libru[m] & præsertim eam partem eius quæ sacru[m] missæ canone[m] 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, intelligiq[ue]; 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 de beat. 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 istori reddo: quoni[n]a[m] ex suscepta[m] puincia hic elucidare annitar ea quæ ad sacrosanctu[m] al A taris

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ELUCIDATORI ECCLESIASTICI, BOOK THREE: treating of those things which pertain to the office of the Mass. TO WHOM PERTAINS the reading of this third book, and what the name Mass signifies. IN this third book, in accordance with our promise, we shall explain those matters which pertain to the ministry of the celebration of the Mass itself. First of all, we earnestly entreat and warn all men carefully that no one should dare to read over or peruse the things here discussed, unless he has already been initiated into the sacred rites and devoted to, and consecrated for, ecclesiastical rank. Not that the things set forth there are harmful or unworthy of being known; rather, because the reading of them in no way concerns those who do not serve at the ministry of the holy altar: for the matters which, by ecclesiastical institution, are brought forth in the venerable sacrifice of the most holy Eucharist, are so by reason of their dignity, excellence, and sublimity. Therefore let anyone whatsoever, of whatever way of life he may have embraced, read through the three books of this work, the first, the second, and the fourth. But as for this third book, and especially that part of it which sets forth the sacred canon of the Mass, let no one undertake to read it unless to whom this has been granted by virtue of the sacred orders he has received and the office of the altar. Indeed, the words of the holy canon itself are held to be so sacred, confined, and worthy that, whereas the remaining parts of the Mass are uttered by the priest with a loud voice, and can be heard and understood by those standing by, these alone are spoken in a suppressed and lower tone; for they may not be proclaimed publicly, but, as being more sacred than the rest, ought to be hidden and delivered in silence. But if someone should ask me why, then, I set forth in this work the words of the sacred canon, when I am so intent on having them regarded as secret and kept hidden? For you yourself forbid others to do what you do. To him I give this reason for my conduct: because, having undertaken this task, I here strive to make clear those things which pertain to the most sacred altar. A

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CONSECRA. taris spectant sacrificium, inter quæ: & illa sacri canonis verba præsertim continentur. Sed quonam pacto explica- buntur illa sacratissima verba: nisi nominatim & suo con- textu atque ordine adducantur? quo item modo sensum il lorum explanare queam: nisi ea afferantur verba quoru[m] sententia exquiritur? Erût igitur & hic descripta illa secre- tioris mysterij verba: sed solis illis legenda quibus id impu- nè licet. Verùm cum hoc prælocutorio sermōe commune- facimus omnes sacrorum ordinum expertes, ne ea verba si lentio honoranda & velamine veneranda percurrere ocu- lis aut versare tentent: quantum possumus illa abstrudim[us], & pro sua maiestate inuiolata seruamus. Et libenter om- nes qui sancti altaris non sunt dedicati ministerio: hisce nostris monitis (vt speramus) acquiescent. Nempe si à re- rum sacrarum vt calicis sanctificati contactu reliosè & piè manus continent qui non sunt ordinibus sacris insigniti: cur non simili ratione abstinebunt à sacrorum verborum lectione aut prolatione: cu[m] nihilo magis ad ipsos attineat huiusmodi verborum pronunciatio: quàm rerum co[n]secra- tarum contactus. Meminisse item debent. Osa morte repen- tina percussum fuisse à domino: quòd temerario ausu ma- nus in arcam iniecerit, quam contingere illi ex officio nô licuit. Bethsamitæ itidem prostrati leguntur & ingenti pla ga affecti: quòd arcam domini cum à Philisteis reducere- tur ad Israel viderint nudam, & minore quidem quàm de- cuerit reverentia contuiti fuerint. Haud aliter suæ temeri- tatis præsumptionisque poenas se daturos timeant, qui his commoniti exemplis nihilo seci[us] ausi fuerint sacratissima necnon secretissima canonis missæ verba præter suum of- ficiu[m] lectitare. Cæterùm his accessorij sermonis atq[ue] præ- ambuli loco præmissis: quid missæ nomen signet, in ipsa præsentis libri fronte ante omnia patefaciendum est Sanè id nomen plærique latinum putant, vt celebrationem sa- crificij altaris signat, nam ea sola acceptio: huic loco est ac- commodanda. Et huiusmodi ritum conficiendæ consecran dæque eucharistiæ, missam dici autumant, quod salutaris hostia oblatioque illa sanctissima mittatur ad deum patre, vt nobis sit propicius, & quæ petimus cælestia dona elar- giatur. Verùm cum id nomen in eo significatu apud pro- batos authores latinos neutiquam inueniatur, substantiue quidem

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CONSECRATION. The terms refer to sacrifice, among which especially are contained the words of the sacred canon. But by what means will those most sacred words be explained, unless they are brought forward expressly, and in their own context and order? And in what way likewise can I explain their meaning, unless the words are produced whose sense is being sought? Therefore here too there would be set down the words of that more secret mystery, but to be read only by those to whom it is lawfully permitted. But since in this preliminary discourse we make common cause with all who are unacquainted with sacred orders, let them not attempt to run their eyes over those words, or to turn them about, which ought to be honored in silence and revered under a veil: as far as we can, we keep them concealed, and preserve them inviolate in their own majesty. And all who have not been dedicated to the ministry of the holy altar will willingly, as we hope, acquiesce in these our warnings. For if those who are not marked with sacred orders religiously and devoutly keep their hands from sacred things, as from the touch of a consecrated chalice, why should they not, by the same reasoning, refrain from the reading or utterance of sacred words, since the pronunciation of such words pertains to them no more than the touching of consecrated things? They should also remember that Uzza was struck down by the Lord with sudden death because, in a rash act, he put his hand to the ark, which it was not permitted him to touch by virtue of his office. Likewise the Beth-shemites are read of as having been struck down and afflicted with a great plague because, when the ark of the Lord was being brought back from the Philistines to Israel, they saw it uncovered and beheld it with less reverence than was fitting. In no other way let those fear that they will pay the penalty of their temerity and presumption who, despite these examples set before them, nevertheless dare to recite outside their office the most sacred and most secret words of the canon of the Mass. Moreover, after these preliminary and introductory remarks, what the name Mass signifies must above all be made clear at the very front of the present book. Certainly most think that the name is Latin, signifying the celebration of the sacrifice of the altar, for that alone is the meaning appropriate to this place. And they suppose that this rite of accomplishing and consecrating the Eucharist is called the Mass because that saving victim and most holy offering is sent to God the Father, so that He may be propitious to us and grant the heavenly gifts we ask for. But since that name in that sense is by no means found among approved Latin authors, indeed as a substantive...

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EX PO: 5 quidem sumptum & in foeminino genere, quandoquidem rarus est ab adiectiuis formatorum talium substantiuoru[m] vsus: rectius mea quidem sententia dicunt, qui id nomen missa, hebræum esse censent, & tantundem significare atq; officium, sacrumque mysterium, quod Græci liturgiam vo cant. Est enim ea significatio admodum congruens rei pro positæ, longèque accommodatior, quàm altera. Hanc igitur amplectentes, dicimus missam idem significare: quod sacrum altaris ministerium & sacrificium. Cæterum antequam ad ea quæ in augustissimo altaris sacrificio decantantur explananda nos accingamus: non- nulla generatim præmittere fuerit operæ precium, ad ipsi ministerium attinentia, complectentiaque allquantam co- rum declarationem sine quibus ipsa salutaris hostia ritè of ferri non potest, vt quibus in locis illa secundum ecclesiasticam sanctionem debeat immolari: quibus item ac ornamens indumentis, & à quibus ministris. Hæc siquidem & similia si ignorentur: non parum dignitatis detrahunt sa- cerdotali authoritati, impedimentoque sunt quò minus re etè exerceatur altissimum illud celebrationis diuinorum mysteriorum officium. De templi ac altaris consecratione. N[on]e omnia autem illud obseruandum ex orthodo xa constitutione antiquorum patrum: ne missam celebrare quis attente: & sanctissimum eucharistiæ sacrificium deo offerre, nisi in ecclesia deo co[n] secreta, diuinoque deputata ministerio. Si enim in veteri lege non licuit vnquam offerre sacrificium ex communi & regulari ordinatione, nisi eo in loco vbi erectum erat do mini tabernaculum, aut constructum dei templum: quantò magis in hac lege gratiæ & veritatis haudquaquam concessum est vnicam illam & omnium maximè salutaré sacrificare hostiam: nisi in templo pontificali consecratione dedicato, vt dignitati & excellentiæ sacrificij respondeat honestas ac reuerentia loci: adaugeatque populi assistentis devotionem: Haud tamen negauerim vrgente graui necessitate, aliis in locis vt in domibus interdum aut priuatis oratoriis, tentoriis v[er]e sub diuo constitutis, rectè fieri posse ipsius missæ sacrificium: vbi ipsius episcopi au- A ij thoritas

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EX PO: 5 Indeed, the term is used in the feminine gender, since such nouns formed from adjectives are rarely found in use: in my judgment, those speak more correctly who think that the name missa is Hebrew, and means the same as office, and sacred mystery, which the Greeks call liturgy. For that meaning is very fitting to the matter proposed, and much more suitable than the other. Adopting this, therefore, we say that missa signifies the same thing: namely, the sacred ministry and sacrifice of the altar. But before we set ourselves to explain those things which are chanted in the most august sacrifice of the altar, it will be well worth the effort to preface certain general matters pertaining to the ministry itself, and including some explanation of those things without which the salutary victim itself cannot be rightly offered: namely, in what places it ought, according to ecclesiastical sanction, to be sacrificed; and likewise with what sacred vestments, and by what ministers. For if these and similar things are ignored, they take not a little dignity from sacerdotal authority, and are an impediment to the due exercise of that most exalted office of celebrating the divine mysteries. On the consecration of the temple and altar. One thing, however, must be observed from the orthodox constitution of the ancient fathers: that no one should proceed attentively to celebrate Mass and offer to God the most holy sacrifice of the Eucharist, unless it be in a church consecrated to God and set apart for divine ministry. For if under the old law it was never permitted to offer sacrifice by common and ordinary ordinance except in that place where the Lord’s tabernacle had been erected, or the temple of God constructed, how much more in this law of grace and truth is it in no way granted to sacrifice that one and most salutary victim, unless in a temple dedicated by pontifical consecration, so that the honor and reverence of the place may correspond to the dignity and excellence of the sacrifice, and increase the devotion of the people present. Yet I would not deny that, in pressing necessity, the sacrifice of the Mass itself can rightly be performed in other places as well, as sometimes in houses or private oratories, or in tents set up under the open sky, where the authority of the bishop

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4 CONSECRA. thoritas id permiserit, ob instantem necessitatem ad id concedendum impuls. Consulerem tamen id quàm rarissime fieri posset & concedi aliis & fieri, ne ex facili eiusce rei p- missione, & frequenti celebratione in domibus, locisque priuatis: vilescat ipsius sacrificij dignitas, minoriq; in precio habeatur: dum passim vbique ferè locorum ipsum of- ferri sinitur: sine debita (quam efflagitat) veneratione & re nerentia. Eamque ob causam redduntur plerunque homines ad frequentanda dei templa & suam parochialem ecclesiam tardiores ac segniores: cum nullo detenti impedimento domi suæ audiant missæ sacrificium, ad quod audiendum alij ad ecclesiam conveniunt, co[m]munem orationis locum. Attamen vbi causa legitima affuerit audiendi, facien <De consec. dist. 1. sicut non.> dique sacra in oratoriis domesticis, aut cubiculis: non ab- nuerim id rectè fieri posse, vbi accesserit consensus atque approbatio ipsius episcopi. Hæc planè sententia est. Foelicis summi pontificis: ita scribentis omnibus orthodoxis. Sicut non alij quam sacrati deo sacerdotes: debent missas celebrare, <Deut. 12.> nec sacrificia nisi super altare offerre, sic no[n] in aliis quam in domino consecratis locis, id est in tabernaculis di uinis precibus à pontificibus deliburis, missas cantare aut sacrificia offerre licet: nisi summa coegerit necessitas. Satius est ergo missam non cantare, aut non audire: quàm in iis locis vbi fieri non oportet, nisi pro summa necessitate <De consecr. distinct. 1. clericos.> contingat: quoniam necessitas legem no[n] habet. Vnde scriptum est: vide ne offeras holocausta tua in omni loco quê videris: sed in omni loco quê elegerit dominus deus tuus. Hæc ille. Ex concilio etiam Aurelianensi: illud depromptu[m] legitur. Vnicuique fidelium, in domo sua oratorium licet habere, & ibi orare: missas autem ibi celebrare non licet. Cæterum ex sexta synodo: moderatior huiusce constitutionis atque benignior habetur interpretatio: quæ ita rem ipsam definit. Clericos qui ministrant in oratoriis quæ <De consec. distinct. 1. si quis etia.> intra domos sunt: cum consensu episcopi loci illius hoc facere præcipimus. Si quis verò hoc non obseruauerit: deponatur. Accedit illi & decretum concilij Agathensis: hoc modo contextum. Si quis etiam extra parochias in quibus legitimus est ordinariusque conuentus, oratorium habere voluerit: reliquis festinitatibus vt ibi missam audiat propter fatigationem familiæ, iusto ordine permittimus. Pa- scha

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4 CONSECRA. the authority has permitted it, if pressing necessity impels it to be granted. Nevertheless, I would advise that this be done as rarely as possible, and that it be granted to others and done only sparingly, lest, through the easy permission of this practice and its frequent celebration in houses and private places, the dignity of the sacrifice itself be lessened and held in lower esteem, while it is allowed to be offered almost everywhere indiscriminately, without the due veneration and reverence it demands. And for that reason men are for the most part made slower and more negligent in frequenting the temples of God and their parish church, since, with no impediment detaining them, they hear at home the sacrifice of the Mass, to hear which others come together in church, the common place of prayer. Nevertheless, where a lawful cause has existed for hearing and for performing the sacred rites in domestic oratory or bedchambers, I would not deny that this can rightly be done, where the consent and approval of the bishop himself has been added. This is clearly the judgment of Pope Felix, who writes thus to all the orthodox: Just as none but priests consecrated to God ought to celebrate Masses, <Deut. 12.> and offer sacrifices except upon the altar, so it is not lawful to sing Masses or offer sacrifices in any places except those consecrated to the Lord, that is, in divine tabernacles dedicated by the bishops through prayers, unless supreme necessity compels it. It is therefore better not to sing Mass, or not to hear it, than in places where it ought not to be done, unless the greatest necessity requires it to happen <De consec. distinct. 1. clericos.> for necessity has no law. Whence it is written: see that you do not offer your burnt offerings in every place that you may see, but in every place that the Lord your God has chosen. Thus he. From the Council of Orléans also this is taken: it is read as follows. Every faithful person is allowed to have an oratory in his house and to pray there; but it is not permitted to celebrate Mass there. However, from the Sixth Synod a more moderate and more benign interpretation of this constitution is held, which defines the matter thus. We decree that clerics who minister in oratories that are <De consec. distinct. 1. si quis etia.> within houses should do this with the consent of the bishop of that place. But if anyone does not observe this, let him be deposed. There is also the decree of the Council of Agde, set out in this manner. If anyone, even outside the parishes in which there is a lawful and regular assembly, should wish to have an oratory, we permit, in due order, that on other feast days Mass may be heard there because of the weariness of the household. Pa- scha

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EXPO. 1 scha vero, natali domini, epiphania, ascésione domini, pen tecoste & natali sancti Ioannis Baptistæ & si qui maximi dies in festiuitatibus habentur: non nisi in ciuitatibus, aut parochiis audiant. Clerici verò si in his festiuitatibus quas supra diximus (nisi iubente aut permittente episcopo) ibi missas celebrare voluerint: à communione priuentur. 4 Porrò consecratur ecclesia pontificali ministerio: dedicaturque deo, primum: vt immundus spiritus & omnes eius noxia potestas inde appellatur. Quoniam enim locus < Num. 35.> ille primum fuerat prophanus & nunc diuino mancipatur officio, si quid potestatis dei permissu prius illic habuerat malignus: id omne per consecratoriam illam loci benedictionem tollitur, & antiqua sede sua hostis noster deturba tur. Secundo, vt locus ille consecratus, asylum sit & refugium co[n]fugientibus ad illum: pro immunitate & tutela ecclesiastica obtinenda. Quemadmodum in veteri lege constitutæ < 3. Reg. 2> fuerunt diuino iussu ciuitates refugij, ad quas se recipientes qui fortuito homicidium perpetrarant: tuti erat nec inde euelli poterant. Et loab princeps militiæ cum mortem sibi intentari intelligeret à Salomone, fugisse legitur in tabernaculum & apprehendisse cornu altaris. Tertio sit ipsa templorum consecratio, vt propter loci sanctificationem orationes fidelium à deo benignus exaudiantur, qui per prophetam dicit. Domus mea, domus orationis vocabitur. < Esaiæ 56. 3. Reg. 8.> Quocirca ipsa ecclesia in dedicationis templi solennitate ita deo preces fundit. Concede, vt omnes qui huc deprecaturi conveniunt, ex quacunque tribulatione consolationis tuæ beneficia consequantur, Quod & Salomon in templi à se extructi dedicatione solenni orasse legitur. Eadem quoque fit templorum consecratio, ad laudes ibidem deo quoddie exoluendas, & diuina persoluenda officia, certis horis determinata vt decantentur à choro. Et hoc pacto sint æmula illa loca, typumque referant illius supernæ ciuitatis. Hierusalem, de qua dicit propheta in psalmo. < Psal. 83.> Beati qui habitant in domo tua domine, in secula seculorum laudabunt te. Demùm consecrantur ecclesiæ solenni celebritate & benedictione, vt ecclesiastica sacramenta ibidem populo fideli ministrentur, & potissimum illud omnium dignissimu[m] eucharistiæ sacrametum offeratur à sacerdotibus, & aliis communicetur. Siquidem maior habetur A iij

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EXPO. 1 such as Easter, Christmas, Epiphany, the Ascension of the Lord, Pentecost, and the nativity of Saint John the Baptist, and any other days held to be the greatest feasts: let them be heard only in cities or parishes. But if clerics, on those feasts which we have mentioned above, wish to celebrate Mass there, unless the bishop commands or permits it, let them be deprived of communion. 4 Moreover, the church is consecrated by episcopal ministry and dedicated to God, first, so that the unclean spirit and all his harmful power may be driven away from it. For since that place had first been profane, and is now devoted to divine service, if the malignant one had previously, by God’s permission, any power there, all of it is removed by that consecratory blessing of the place, and our enemy is cast down from his ancient seat. Second, so that that consecrated place may be a sanctuary and refuge for those fleeing to it, for the sake of obtaining ecclesiastical immunity and protection. Just as in the old law, by divine command, cities of refuge were established, to which those who had accidentally committed homicide might retreat safely, and could not be dragged out from there. And Joab, the leader of the army, when he understood that death was being threatened to him by Solomon, is read to have fled to the tabernacle and seized the horn of the altar. Third, the consecration of temples is for this purpose: that, because of the sanctification of the place, the prayers of the faithful may be graciously heard by God, who says through the prophet, “My house shall be called the house of prayer.” For this reason the Church itself, in the solemnity of the dedication of a temple, pours forth prayers to God in this manner: “Grant that all who come here to pray may obtain the benefits of your consolation from whatever tribulation they may be in.” And Solomon is read to have prayed likewise at the solemn dedication of the temple he had built. Likewise, the consecration of temples is made for the praises of God to be offered there daily, and for the divine offices to be carried out, with fixed hours determined so that they may be sung by the choir. And in this way those places may be emulations of that heavenly city, and may represent the likeness of it, Jerusalem, of which the prophet says in the psalm: “Blessed are they who dwell in your house, O Lord; forever and ever they shall praise you.” Finally, churches are consecrated with solemn celebration and blessing, so that the ecclesiastical sacraments may be administered there to the faithful people, and especially that most worthy of all sacraments, the Eucharist, may be offered by priests and communicated to others. For greater is had A iij

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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 eorum dulces fecit modos. <Eccl.47.> 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 accomodantur & applicantur. Quis autem sit ritus ecclesiæ consecrandæ, 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 desu-

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6. CONSECRA. There is reverence and veneration due to the very administration and reception of the sacraments, when it takes place in a sacred place especially designated for the worship of God. By similar reasons, the altar also is consecrated by anointing with chrism and by pontifical blessing, according to ecclesiastical institution. First indeed, for the sacrifice to be offered upon it to the Lord, just as after the cessation of the flood sacred history relates: that Noah built an altar to the Lord, and taking of all the clean birds and beasts, he offered on 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 immolated in memory of the Lord’s passion. Secondly, for the name of the Lord to be invoked upon it. As we read of Abraham in Genesis, that he built an altar to God who had appeared to him, and invoked there the name of the Lord. But that invocation of the divine name which is made over the altar is called by its proper and special name, Mass. Finally, the consecration and sanctification of the altar itself is also made, for the singing of divine praises around it, as Ecclesiasticus says of King David: He gave him power against his enemies, and made singers to stand before the altar, and by their sound he made sweet melodies. <Eccl. 47.> And indeed greater reverence and veneration is shown to the sacred mysteries themselves which are celebrated on the altar, when its consecration has preceded, by which they are applied and appropriated solely for ecclesiastical use and for divine things. But what the rite is for the consecration of a church, and likewise of an altar, and what mystical and spiritual meaning the things done in either consecration signify, is not fitting to recount at present. For these matters are treated in detail and at length in the Rational for the Divine Offices, book one; nor is it necessary to repeat here what has been said there at length, lest the same thing seem to be done again. Moreover, the example of the church to be consecrated is drawn in many ways from the reading of the Old Testament. For in Genesis we read that Jacob, after the mystical dream which had appeared to him in the night, rose up and said with fear and trembling: Truly the Lord is in this place, and I knew it not. And again: How dreadful is this place! This is none other than the house of God and the gate of heaven. Then he took the stone which he had placed under his head and set it up as a pillar, pouring oil on it.

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EXO. 7 desuper. Quo quidem facto, & Christum (qui lapis est an- gularis) largo spiritus sancti chrismate insinuauit inungen dum: vt ait Augustinus. Simul & formam dedit ac exem- plum: loca ad dei cultum exædificata sanctis precibus con- secrandi. Vnde vt figura ad veritatem suam referatur: id memorabile ipsius Iacob opus & verbum, in cuiusque tem pli dedicatione solenniter recolitur ac decantatur. Præter- <Exod. 40> ea Moyses cum crexisset tabernaculum atque compaginat, cum mensa & altari eius, æreis vasis & vtésilibus ad di uinum cultum explendum: iubente domino ea omnia con secrauit ac sanctificauit insuper & sancti olei vnectione per fudit ac inunxit. Erat autem tabernaculum illud in deserto constructum: imago quædam & repræsentatio templi in lege euangelica & in hoc peregrinationis stadio domino construendi. Quare & illius sanctificatio ac inunctio: desi- <3. Reg. 8.> gnauit templa sancta consecrari debere deo, & sanctis pre cibus illi dedicari. Rursum rex Salomon post magnificum templum splendidissimo cultu diuino nomini conditum: solenni celebritate illud dedicauit, præsente florentissimi <1. Esdræ. 6.> regni sui copiosa populi multitudine. Cumque illo à Cal- daeis exusto, post captiuitatis Babylonicæ calamitatem, in- stauratum esset alterum templum Zorobabel duce populi & cæteris, qui reduces à Babylone venerant: & illud festa solennitate consecratum domino & dedicatum fuisse sub <1. Esdræ. 6.> Esdra legitur. Deinde cum gentilitiis ritibus & idolorum spurcitiis idem prophanatum foret ab impio Antiocho re- <Mach. 4> ge Syriæ: operaque & studio incliti ducis virique fortissi- mi Iudæ Machabæi, postea à sordibus ac immunditiis re- purgatum: iterum consecratum est & denuò dedicatum. Has autem dedicationes sibi gratas esse & acceptas. nô mo do declarauit dominus manifesta suæ gloriæ ostensione in signum approbationis (quæ & in tabernaculi sanctificatio- ne & templi à Salomone magnificentissima dedicatione, cum numerosa hostiarum multitudine supplicique prece: impleuisse scribitur domum domini) verumetiam præsen- tiæ suæ corporalis exhibitione. Nam quando in terris vi- sus est & cum hominibus conversatus: ipsi dedicationis fe- sto Hierosolymis adesse dignatus est dominus noster, sicut scribit euangelista. Facta sunt encænia in Hierosolymis, & hyems erat: & ambulabat i e s v s in porticu Salomo- <A iiij> nis.

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EXO. 7 from above. By this very act, he also signified Christ, who is the cornerstone, to be anointed with the abundant chrism of the Holy Spirit, as Augustine says. At the same time he gave both form and example that places built for the worship of God should be consecrated with holy prayers. Hence, so that the figure may be referred to its truth, there is that memorable deed and word of Jacob, which is solemnly recalled and sung at the dedication of each temple. Moreover, when Moses had set up and fitted together the tabernacle, with its table and altar, the bronze vessels and utensils for carrying out divine worship: by the Lord's command he consecrated and sanctified all those things, and furthermore poured over and anointed them with the unction of holy oil. That tabernacle, however, was built in the desert: a certain image and representation of the temple to be built for the Lord in the evangelical law and in this stage of pilgrimage. Therefore its sanctification and anointing indicated that holy temples ought to be consecrated to God and dedicated to him with holy prayers. Again, King Solomon, after the magnificent temple had been founded for the divine name with the most splendid worship, dedicated it with solemn celebration, in the presence of the abundant multitude of the flourishing people of his kingdom. And when it had been burned down by the Chaldeans, after the calamity of the Babylonian captivity, another temple was restored under the leadership of Zerubbabel and the others who had returned from Babylon: and that too is read in Ezra to have been consecrated to the Lord and dedicated with festive solemnity. Then, when it had been profaned by ungodly Antiochus, king of Syria, with gentile rites and the uncleanness of idols, and afterward repurified from its filth and impurities by the work and zeal of the famous leader and most valiant man Judas Maccabeus: it was again consecrated and dedicated anew. Now not only did the Lord declare that these dedications were pleasing and acceptable to him by a manifest showing of his glory as a sign of approval—something which is also written to have filled the house of the Lord at the sanctification of the tabernacle and at Solomon's most magnificent dedication of the temple, with a great multitude of sacrifices and a suppliant prayer—but also by the exhibition of his bodily presence. For when he was seen on earth and lived among men, our Lord deigned to be present at the feast of Dedication in Jerusalem, as the Evangelist writes: "And it was the feast of Dedication in Jerusalem, and it was winter; and Jesus walked in Solomon's porch." <A iiij>

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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 vocabantur solennia dedicationis templi: quæ populus dei ex antiqua patrum traditio[n]e per annos singulos celebrare consueuerat. Quorum vestigia nos hodie iuxta morem < Beda.> Christiani orbis sequentes: annuam dedicationis ecclesiæ nostræ diem diuinis laudibus & vigiliis studuimus agere solennem. Et hanc nos festiuitatem eo maiore devotione celebrare oportet, quo eam redemptori nostro gratissimam esse cognovimus. adeo vt in illa ipse templu[m] ingredi, & sermonem facere ad populum: ac diuinitatis suæ sacramenta pandere dignatus sit. Facta sunt (inquit) encænia in Hierosolymis, & hyems erat: & ambulabat Iesus in te- plo, in porticu Salomonis, Si ergo voluit intemplo ambulare, in quo caro & sanguis brutorum animalium offerebatur: multo magis nostram orationis domum vbi carnis ipsius & sanguinis sacramenta celebrantur, visitare gaudebit. Hæc ille. Et non modo visitare eam dignabitur: sed & diuinæ suæ virtutis protectione defensiare ac tutari. quæadmodu[m] Heliodorus duræ circa se dei manu expert quòd vi teplu[m] domini spoliare tentaret, ait regi Antiocho < 2. Mach. 3.> à quo ad hoc scælus perpetrandum erat missus. Verè virtus dei quædam: est in loco. Nam ipse qui habet in cælis habitationem: visitor & adiutor est loci illius. Ex eode[m] < De consecr. distinc. 1 solennitates> quoque euangelij loco ostendit beatus Gregorius, anniuersariam dedicationis templi diem studiose esse celebradam, ita scribens Solennitates Ecclesiarum dedicationum & sacerdotum, per singulos annos soleniter sunt celebradæ, ipso domino exemplum dante. Qui ad festum dedicationis < Ioann. 10.> templi, omnibus id faciendi dans formam, cum reliquis populis eandem festiuitatem celebraturus venit. sicut scriptum est. Facta sunt encænia in Hierosolymis, & hyems erat: ambulabat Iesus in templo, in porticu Salomonis. Quod autem octo diebus encænia sint celebrada: in libro Regum perfecta templi dedicatione reperies. Hæc Gregorius. 6 Vnde ecclesia ipsa materialis rationabiliter consecratur, ad repræsentadum sanctificatio[n]e spiritualé, qua ecclesia fideiui[m] co[n]secrata est per passio- vem domini nostri, insuper & ad sanctitate significadam: quæ

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8 ON CONSECRATIONS nis. Explaining this passage, the venerable Bede says thus. <John 10> We have heard from the Gospel reading, most dear brothers, that the encænia were celebrated in Jerusalem. But encænia were the solemnities of the dedication of the temple, which the people of God, from the ancient tradition of the fathers, were accustomed to celebrate each year. Tracing their footsteps today according to the custom of the Christian world, we have endeavored to observe the annual day of the dedication of our church with divine praises and vigils as a solemn feast. And we ought to celebrate this festival with greater devotion, since we know that it was most pleasing to our Redeemer, so much so that on that day He deigned to enter the temple and to speak to the people and to reveal the sacraments of His divinity. “The encænia were made” (he says) “in Jerusalem, and it was winter: and Jesus walked in the temple, in the portico of Solomon.” If therefore He wished to walk in the temple in which 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 he. And He will not only deign to visit it, but also defend and protect it by the safeguard of His divine power; as Heliodorus experienced the hard hand of God against him when he tried by force to plunder the temple of the Lord, as he said to King Antiochus, <2 Macc. 3> by whom he had been sent to carry out this crime. Truly there is a certain power of God in the place. For He who has His dwelling in the heavens is the visitor and helper of that place. From the same Gospel passage, <De consecr. dist. 1 solennitates> blessed Gregory also shows that the yearly dedication day of the temple is to be celebrated with care, writing thus: The solemnities of the dedications of churches and priests are to be celebrated solemnly each year, with the Lord Himself giving the example. He, on the feast of the dedication of the temple, <John 10> giving to all a pattern for doing this, came to celebrate the same festival with the rest of the people, as it is written: “The encænia were made in Jerusalem, and it was winter: and Jesus walked in the temple, in the portico of Solomon.” 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 brought to completion. Thus Gregory. 6 Wherefore the material church itself is reasonably consecrated, to represent that spiritual sanctification by which the church of the faithful has been consecrated through the Passion of our Lord, and further to signify holiness: which

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EX PO. 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, nonun quam 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 pònificum & 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 oriêtem 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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EX PO. 9 which is required in those who are to minister the sacraments of the Church, likewise they ought to receive them there also, so that they may treat such mysteries with the greater reverence: since that place itself is the more sacred and venerable By the altar, however, Christ Himself is signified: of whom the Apostle says to the Hebrews, Through Him let us offer the sacrifice of praise to God. And the very consecration of the altar 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 is derived from the holiness of Christ and depends upon it (for this is the primary fountain of all ecclesiastical sanctification), therefore the Church is never consecrated without an altar. On the other hand, however, at times an altar is consecrated with the relics of saints laid up in it (just as the life of those blessed ones also is hidden in Christ) without the consecration of the church. Hence also in a church without an altar, there is never offered the sacrifice of the New Law, or the sacrament of communion. But on the contrary, upon an altar outside the church, it is sometimes permitted to offer this sacrament, when necessity requires it, and a consecrated portable altar is placed upon an erected board, together with the other things required for the decorum of so great a mystery. And since Christ is the rock and the cornerstone, by the ancient tradition of the Fathers it has been ordained that the upper table of every altar ought to be a stone. If this is lacking, or if the altar has not been consecrated, then by placing upon it a consecrated portable altar, the celebration of the sacrifice may rightly be performed there. These things, and many more, concerning the consecration and worship of churches and altars, are treated more fully in that part of the decree of the ancient Fathers which is entitled On Consecration, distinction one, where the constitutions of the supreme pontiffs and councils, determining this matter, are set out at length. 7 But this too must not 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: likewise also the altars, wherever this can suitably be done, since in the New Law worship toward the east has been reasonably introduced and commanded to be done, as being more fitting and more convenient for us. Indeed, in the state of the Old Law, worship toward the west was prescribed and introduced, for the exclusion of idolatrous worship

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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 excludédum 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 sum[m]at 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[m] apertius refert. Atqui humanissima[m] illa[m] visitationem, qua nostræ substantiæ forma indutus visitauit nos oriès ex alto: propiùs insinuat pars cæli orlétalis, quàm

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10 CONSECRATIONS exclusion and detestation: because its worshippers, in reverence for the sun, whom they considered a god, adore toward the east. <Ezech. 8> Hence the prophet Ezekiel, among the crimes committed by the people of Israel, mentions this also: that certain men had their backs toward the temple of the Lord, and their faces toward the east, and they adored at the rising of the sun. And in order to exclude this rite of the gentiles, the Israelite tabernacle had the Holy of Holies to the west, so that the Jews, when they were to adore God, would turn toward that part. But when that figurative and shadowy law was to be changed into the law of truth and liberty, and there was no longer any danger of falling into the customs of the gentiles or their imitation, because of a similar place of adoration: it was established by the first founders of the Catholic Church that adoration should be made toward the east, so that in this matter, as also in many others, the worshippers of the new law might differ from those of the old. And that this ordinance was reasonable is clear from the fact that in the eastern part of the sky the power of the first mover, who is God, is first made manifest; because 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 by the rotation of heaven, rise in their own course. Since therefore the works of divine administration and governance, by which with marvelous providence and wisdom He moderates the whole world, first shine upon us in the east, it is fitting that we also turn to that quarter when we wish 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 its other quarters is the most excellent and most worthy: since it is the beginning of the celestial revolution and of daily light, while the south is its middle, the west the end of the daily course, and the point of the north divides the middle space of the nocturnal darkness. But that part of the sky which is more perfect and nobler than the rest ought rather to be assigned and attributed to the adoration to be rendered to God. Moreover, that bodily quarter of the sky was the more to be cherished for adoration, which more closely signifies the spiritual grace of God to us, and more openly refers to His kind coming to us in the flesh. Indeed, that most humane visitation, by which, clothed in the form of our substance, the Orient from on high visited us, is more closely indicated by the eastern part of the sky, than

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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. < Zacha. 6> Rectius igitur oriens quâ cæteræ mundi partes, adorationi erat deputandus: vt cu ius denominatio etiam domino nostro attributa legatur à 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 illuminaret populum suum sedentem in tenebris & vmbra mortis. Plura super hac re disserit eximius pater Ioannes Damascenus: in quarto libro suo de fide orthodoxa, cap. decimotertio: cui adiectus à nobis commentarius: diffusionem facit eiusdem materiæ per tractationem. De uestibus & indumentis sacerdotalibus. AD celebrationem aute[m] diuini sacrificij ritè facien dam: quæ ad illud pertinent ministerium vt calix cum attinentibus ad ipsum, pallæ altaris, & sacerdotalia induméta, antè sacerdotali benedictio[n]e (vt quód- que illorum exposcit) sunt sanctificanda, quàm ad vsum ecclesiasticum accommodentur. Siquidé Moyses nô modo tabernaculu[m] domini & altare diuinis precibus sacrasse legitur: sed & cûcta vasa ministerij benedixisse. < Exo. 40> Si itaq; Iudæi qui figuris & futuroru[m] vmbra[m] deseruebat: hæc secu[n]du[m] domini iussione[m] faciebat, quâto magis nos quib[us] veritas per Christu[m] patefacta est: idem agere debemus ad maiore[m] sacroru[m] mysterioru[m] reverentiâ ac veneratione[m]? At verò co[n]secratio calicis & ornam[en]toru[m] ecclesiasticoru[m] no[n] eâ fit ob causam, q[uæ] illa sint gratiæ divinæ susceptiua: cu[m] sint inanima, sicut & templa materialia & altaria, sed vt per huiusmodi consecrationem & benedictionem, diuino cultui peculiariter applicentur: sicut & homines cum sa- cris

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EXPO. 11 than any other. For Christ came forth to us clothed in human flesh, as the brightest light of the world, to drive away the darkness of ignorance and of sins. <Ioan. 8> He says: I am the light of the world; he who follows me does not walk in darkness, but will have the light of life. He also came to us as the sun of righteousness, 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, For you that fear my name the sun of righteousness shall arise. But the day-light and the sun have their rising in our horizon from the east, and they come forth from that quarter. <Zacha. 6> Therefore the east, more rightly than the other parts of the world, was to be assigned for adoration, since we read that even this name is attributed to our Lord by the prophet, saying, Behold the man, whose name is the East. And this was very well established by the ancient fathers, especially at that time when the East, the brightness of eternal light and the sun of righteousness, covered by the cloud of flesh, had come into this world, to enlighten his people sitting in darkness and in the shadow of death. On this matter the eminent Father John Damascene discusses at length in the fourth book of his De Fide Orthodoxa , chapter thirteenth, to which we have added a commentary, giving a fuller treatment of the same subject. On priestly vestments and garments. For the celebration of the divine sacrifice to be rightly performed, those things that pertain to that ministry, such as the chalice with its appurtenances, the altar cloths, and the priestly vestments, are to be sanctified by priestly blessing, as each of them requires, before they are adapted to 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. <Exo. 40> If therefore the Jews, who served under figures and the shadow of things to come, did this at the Lord’s command, how much more ought we, for 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 ecclesiastical ornaments is not for this reason, that they are capable of divine grace; for they are inanimate, just as material temples and altars are, but so that by such consecration and blessing they may be especially applied to divine worship; just as also human beings, when with the sacred...

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12 DE VESTIBVS ET INDV. cris initiatur, & idcirco maioris reueretiae ac veneratio- nis habeantur: tanquam a prophanis separata deique mi- nisterio specialiter addicta. Hominibus autem præter hoc per co[n]secrationem & benedictione[m]: amplior gratia à deo infunditur. Vnde canonica sanctione cautu[m] est, huiusmodi sacra vasa & vestimenta benedictione sacerdotali san- ctificata: < De conse. dis. 1. in sanct.> non nisi à sacratis deo hominibus contingi debe- re, neq; ad alios vsus quàm ecclesiasticos accommodari. Sicut perhibet Sixtus papa, ita dehinc. In sancta aposto- stolica sede statutum est vt sacra vasa non ab aliis quàm à sacratis dominóque dicatis hominibus contractentur, ne pro talibus præsumptionibus dominus iratus plagas im- ponat populo suo: & ij etiam qui non peccaueru[n]t pereat, & perit iustus sæpissime pro impio. Cui stipulatur & Ste- phanus papa: ita ad amicum scribens. Vestimenta ecclesiæ quibus domino ministratur: & sacrata debent esse & ho- nesta, quibus aliis vsibus non debent frui: quàm eccle- siasticis & deo digni officiis quæ nec ab aliis debent co- tingi aut offerri: nisi à sacratis hominibus, ne vltio quæ Balthasar regem percussit: super hoc transgredientes ve- niat, & corruere eos faciat ad ima. Rursum ex concilio Aurelianési id depromptum est decretum. Ad nuptiarum ornatum: diuina ministeria non præstentur, ne dum im- proborum tactu vel pompa secularis luxuriæ pollu[n]tur: ad officium sacri ministerij videantur indigna. 9 Cæterùm prætermissa nunc determinatione de ca- lice ex qua materia confici debeat, & quid mysticum no- bis insinuat: deque reliquis ornamentis altaris, ad debitâ sacrificij nouæ legis oblationem spectantibus: quòd satis superque & in decretis patru[m] & aliis authoribus sunt re- serata, paucis agendum est de vestimentis sacerdotalibus: < Eze. 18> quibus indutus secundum traditionem ecclesiasticam sa- cra deo faciat. Testantur planè sacrarum literarum monu- menta: pontificem Iudæorum octo habuisse indumenta, quibus adopertus accedere consuerat sanctuarium vel al- tare. Primo vestem lineam, secundo tunicam hiacinthinâ: in cuius extremitate versus pedes pendebant per gyrum tintinabula & mala punica alterno ordine disposita. Ter- tio habuit superhumerale quod tegebat humeros: & an- teriorem partem corporis vsque ad cingulu[m], & super hu- meros

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12. Of the garments and the indumenta. are initiated, and therefore should be held in greater reverence and veneration, as being separated from profane things and specially devoted to the service of God. But to men also, beyond this, through consecration and blessing, a greater grace is poured out from God. Wherefore it has been provided by canonical sanction that sacred vessels and vestments of this kind, sanctified by priestly blessing, < De conse. dis. 1. in sanct.> ought to be touched only by men consecrated to God, and not to be adapted to any uses other than ecclesiastical ones. As Pope Sixtus relates, so from then on. In the holy Apostolic See it was established that sacred vessels should not be handled by any except consecrated men dedicated to the Lord, lest for such presumption the Lord, being angry, inflict plagues upon His people; and even those who have not sinned may perish, and the righteous very often perish for the wicked. To this Pope Stephen also bears witness, writing thus to a friend: the vestments of the Church, with which the Lord is ministered to, ought to be both sacred and honorable; they must not be used for other purposes than ecclesiastical ones and offices worthy of God, nor are they to be touched or offered by others except consecrated men, lest the vengeance which struck King Balthasar come upon those who transgress in this matter, and make them fall to the depths. Likewise, this decree has been drawn from the Council of Orléans: for the adornment of weddings, divine ministries are not to be provided, lest, while they are defiled by the touch of the wicked or by the pomp of worldly luxury, they appear unworthy of the office of sacred ministry. 9. Moreover, the determination concerning the chalice, from what material it ought to be made, and what mystical meaning it suggests to us, and likewise concerning the remaining ornaments of the altar pertaining to the proper offering of the sacrifice of the New Law—things sufficiently and abundantly set forth in the decrees of the Fathers and in other authors—being now passed over, a few words must be said about the priestly vestments, < Eze. 18> with which, when clothed according to ecclesiastical tradition, he may perform holy things unto God. The monuments of Sacred Scripture plainly testify that the high priest of the Jews had eight garments, with which, when covered, he was accustomed to approach the sanctuary or the altar. First, a linen garment; second, a tunic of hyacinth-blue, at whose lower edge toward the feet bells and pomegranates were suspended all around in alternating order. Third, he had the ephod, which covered the shoulders and the front part of the body up to the girdle, and over the shoulders

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EXO. 13 meros eminebant duo lapides onychini habentes insculpta nomina duodecim filiorum Israel. Quarto, rationale, quadratu: 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: adhibetur 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, significationéque spirituali, de qua nunc aliquantulu[m] est differendum. 10 Itaque amictus quem primo loco sibi desumit sacerdos, & capiti 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 prodeundum

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EXO. 13 The two onyx stones shone on the shoulders, bearing engraved the names of the twelve sons of Israel. Fourth, the rational, square-shaped: it was placed on the breast and fastened to the ephod, and adorned with twelve precious stones arranged in four rows; on each of which was engraved the name of each of the sons of Israel. It was adorned besides with the inscription of doctrine and truth, made by command of the Lord. Fifth, the high priest of the Hebrews had a belt, that is, a girdle woven of four colors, with which he was girded. Sixth, a cindarim or tiara, that is, a mitre woven of byssus. Seventh, a golden plate fixed on the forehead, on which was inscribed the name of the Lord. Eighth, linen drawers: with which his nakedness was covered when he was about to enter the sanctuary or the altar. Of these eight garments, the lesser priests had only four: namely, the linen tunic, the belt, the tiara, and the drawers. And all these kinds of vestments signified something mystical and conveyed a spiritual meaning, as I explained more fully at the end of the third book, on the rational of divine offices. Is it not then in the New Law, which is far more perfect and more eminent, that the high priests also have their ornament and vesture, by which they are fittingly distinguished, and the lesser priests likewise receive their own garments, clothed in which they may offer to God the sacrifice of praise? Are not also in the pontifical ornaments, the stockings, sandals, girdle, tunic, dalmatic, gloves, mitre, ring, and pastoral staff, there are mystical meanings, more fully noted in the place already cited? Likewise, the six vestments of the lesser priests in the New Law: the head-covering, linen tunic, girdle, maniple, stole, and chasuble, are not without their mystery and spiritual significance, about which a little must now be said. 10 Thus the amice, which the priest first takes upon himself and places over his head, signifies courage of spirit for overcoming the ancient enemy, so that it may be for the protection and defense of the soul, just as a 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 with these words: Put, O Lord, the helmet of salvation on my head, that I may overcome all the frauds of the devil. Concerning this spiritual helmet, for going forth

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14 DE CONS. ALT. ET TEM. deundu[m] in pugnam cõtra hostes inuisibiles, loquitur apostolus ad Ephesios dicens. < Ephæ. 6> Et galea[m] salutis assumite, quod est verbum dei. Ad hanc itidem armaturam nos hortatur dominus his verbis. Estote fortes in bello & pugnate cu[m] antiquo serpente, & accipietis regnum æternum. At verò sicut caput nobilissima est corporis humani pars quæ oculis pateat, simul & eminentissima. Quinque siquidem sensuum organis est prædita, & vitam derivat atque profundit in cætera membra. Haud aliter in anima, fides firma & intentio operis recta: duo sunt præcipua, quæ ministeriu[m] sacerdotis deo sacra offerre volentis, acceptum gratumq; domino reddu[n]t. Amictu[m] igitur capiti imponit ritè sacerdos: qui fortitudine[m] habet in firmitate fidei & rectitudine intentionis, quæ duo: caput sunt omnis bonæ operationis. Et his duobus integumétis animæ cõtectus sacerdos, tanqua[m] casside ærata protectus: intrepid in conflictu[m] contra hoste[m] antiquu[m] progredietur, victoriâ de eo gloriosam reportaturus. Quare solida fide armetur, & recto sui operis proposito fine: quisquis spiritualiter amictum in sacrificij altaris initio vult assumere. Repræsentat etia[m] amictus ille operimentum: quo Iudæi in domo Caphæ velabat sacram < Matth. 26> Chisti faciem, postquam ab illis fuit morte condemnatus, illudentes illi, & incussis colaphis dicentes Prohetiza nobis Christe, quis est qui te percussit. II Secundo loco à sacerdote induitur alba, siue tunica linea: ad talos vsque defluens, & totum operiens corpus, quæ puritatem ac castitate[m] corporis, suo candore nobis insinuat, à sacerdote summopere obseruandam: secundum illud sapientis monitum. Omni tempore sint vestimeta tua candida. < Eccl. 9> Vbi non de vestimentis laneis aut lineis habetur sermo: quæ circumponuntur corpori, sed de corpore quod indumetu[m] est animæ: & membris eius quæ sunt quasi tegmenta nostri spiritus. Hæc certe vestimeta, corpora scilicet nostra & membra: monet sapiens esse debere semper candida, ne vnqua[m] aliqua impuritatis carnalis labe contaminentur, quod cum omnes homines tu[m] maxime sacerdotes studiose debent obseruare? Hinc rectè linea dicitur illa tunica: ex lino contexta. Sicut linum, candorem quem suaptè natura non habet: multis tensionibus & labore conquirit per artem, ita corpus hominis mundi- ciam

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14. On the vestments of the altar and of the temple. Again and again, in the battle against invisible enemies, the Apostle speaks to the Ephesians, saying: <Eph. 6> “And take the helmet of salvation, which is the word of God.” To this same armor the Lord also exhorts us in these words: “Be strong in battle and fight with the ancient serpent, and you shall receive the eternal kingdom.” But as the head is the noblest part of the human body, visible to the eyes and also the most prominent, being endowed with the five senses and imparting and spreading life to the other members, so likewise in the soul firm faith and right intention of the work are the two principal things which render acceptable and pleasing to the Lord the ministry of the priest who wishes to offer sacred things to God. Therefore the priest rightly places the amict on his head: he who has strength in the firmness of faith and the rectitude of intention, these two being the head of every good work. And thus clothed with these two coverings of the soul, as though protected by a brazen helmet, the priest will go forward intrepidly into conflict against the ancient enemy, about to carry off a glorious victory over him. Wherefore let him be armed with solid faith and with the right end and purpose of his work, whoever wishes spiritually to put on the vestment at the beginning of the sacrifice of the altar. That same amict also represents the covering with which the Jews in the house of Caiphas veiled the sacred face of Christ, after he had been condemned to death by them, mocking him and striking him with blows, saying: “Prophesy to us, Christ; who is it that struck you?” <Matt. 26> II. In the second place, the priest is clothed with the alb, or linen tunic, flowing down to the ankles and covering the whole body, which by its whiteness signifies to us the purity and chastity of the body, which must be observed above all by the priest, according to that warning of the wise man: “At all times let your garments be white.” <Eccl. 9> Here he is not speaking of woolen or linen garments that are placed around the body, but of the body itself, which is clothed for the soul, and of its members, which are as it were coverings of our spirit. These garments, indeed, that is, our bodies and members, the wise man admonishes ought always to be white, lest they should ever be contaminated by any stain of carnal impurity, which all men, and especially priests, ought diligently to observe. Hence that tunic is rightly called linen, since it is woven from flax. Just as flax, by nature having no whiteness of its own, acquires it by art through many stretchings and labor, so the body of man [seeks] cleanliness...

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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?nôsqque memores esse debere vxoris Loth, ad- < Gene. 19> hortatus est: quę cum Sodomis egressa, cõtra domini ius- < Lem. 3> sionem post tergum respexisset: in statuam salis est con- uersa. 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- < Gene. 37> tus aquis? Petamus ergo à domino tunicâ polymita[m] (qua- < > 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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which one does not obtain by nature: macerated by many chastisements and accustomed by the frequent practice of good works, it is finally acquired through grace. Therefore let the priest, according to the apostolic teaching, discipline his body and bring it into subjection, lest perhaps, after preaching to others, he himself become a castaway. And since the same tunic extends even to the soles of the feet, which are the end of the body, for that reason it also signifies perseverance to be maintained in every good work. For it is not enough to begin something good: but it is necessary to persevere in it even to the end, if we wish to obtain from the Lord the crown of righteousness, who salutarily impresses on our ears again and again this admonition: He that shall persevere unto the end, he shall be saved. He also warned, for the future, to the derision of all, concerning him of whom passersby may say: This man began to build, and was not able to finish. Did He not also testify that no one, putting his hand to the plough and looking back, is fit for the kingdom of God? And He ordered us to remember the wife of Lot, who, when she had gone out from Sodom and, contrary to the Lord’s command, had looked back over her shoulder, was turned into a pillar of salt. What also does that signify in the Old Law, that to the Lord not only the head of the victim is ordered to be offered, but also the tail? Unless that our life must not only be dedicated at the beginning, but also at the end, and that we must persist in good until the very end of life. For what does it profit to have begun the race in the stadium with ardent spirit, if before the goal is reached the runner grows weak and, wearied midway through the journey, comes to a halt? What does it profit 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? What gain, finally, does it bring that a sailor, through a thousand dangers of the sea and roaring storms, has brought the ship safely along, if before he can be brought into port it is either dashed on the rocks or overwhelmed by furious waters? Let us therefore ask of the Lord a tunic woven with many colors, such as Jacob gave to his son Joseph, adorned with the manifold distinction of virtues, and reaching to the feet: and let us seek a happy ending of life in good works, since our salvation depends not so much on the beginning and the middle as on the end. That white tunic too, covering the whole body, represents the garment in which Herod clothed Christ, and with which, as a fool, he mocked Him, having obtained from Him none of the things he had asked.

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16 DE VESTIBVS ET INDV. terrogarat responsum, eóque amictu ludibrio habitu[m]: remisit ad Pilarum, vt scribit Lucas. 12 Deinde tertio loco à sacerdote sacra facturo & illi ministerio se accingente, cingulum sumitur: quo tunica illa linea arctius costringitur, ne laxius defluat & gressum impediat. Significat autem id cingulum: continentiam, libidinis fluxum cohibentem, qui potissimu[m] in renibus dominatur & sedem tenet: quos Zona illa constringens coercet. Vnde dominus in euangelio viam salutis nos edocens: inquit. Sint lumbi vestri præcincti: & lucernæ arde[n]tes in manibus vestris. Quem locu[m] exponens beatus Gregorius ait. Lumbos præcingimus: cum carnis luxuriâ per continentiam coartamus. Et apostolus ad Ephesios scribens: idem admonet dices. State succincti lumbos vestros in veritasse. Insuper Hebræi agnum paschalem ante exitum de Aegypto manducaturi, iussi sunt à domino renes habere accinctos, ad significandam corporis & mentis castimoniam: quæ ad illius typici agni manducationem expetebatur, & insuper ad tradendum nobis documentum: quòd verus ille agnus paschalis sumi tatum debet in azymis synceritatis & veritatis. Ioannes item baptista & Helias propheta Zonam pelliceam habuisse circa lumbos referuntur: vt constricta omni voluptate carnali, synceri castitatis & mundiciæ cultores fuisse subinsinuentur. Demùm & fortis illa mulier quâ Salomon in prouerbiis describit, accinxisse fortitudine lumbos suos dicitur. quoniâ titillantes carnis illecebras vigore pudicitiæ ac continentiæ restrinxit. Secundum aliquorum autem sententiam, etiam cingulum illud sacerdotale duas habens extremitates ad ima cum nodatum fuerit porrectas: refert nobis & signat flagellum, quo Pilatus iussit cedi Christum: vt scribit Ioannes in euangelio suo. 13 Postea sacerdos stolam collo suo circumponit: & in modum crucis circa pectus, partes eius in transuersum collocat, cingulóque innectit. Stola ipsa, iugu[m] præceptorum domini signat: suave & leue, vt ipse apud Matthæum testatur. Tollite (inquit) iugum meum super vos: & discite à me, quia mitis sum & humilis corde, & inuenietis requiem animabus vestris. Iugum enim meum suave est: & onus meum leue. Et beatus Ioannes in prima sua episto- la

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16 OF THE VESTMENTS AND THEIR MEANING. having been asked for an answer, and with that garment as a mockery of his dress, he sent him back to Pilate, as Luke writes. 12 Then, in the third place, the girdle is taken by the priest who is about to perform sacred rites and is preparing himself for that ministry: by which that linen tunic is drawn more tightly together, lest it hang more loosely and hinder the step. But that girdle signifies continence, restraining the flow of lust, which chiefly prevails in the loins and has its seat there; those are restrained by that girdle binding them. Whence the Lord, teaching us the way of salvation in the Gospel, says: Let your loins be girded, and lamps burning in your hands. Expounding this passage, blessed Gregory says: We gird our loins when by continence we curb the lust of the flesh. And the Apostle, writing to the Ephesians, admonishes the same, saying: Stand therefore, having your loins girt about with truth. Moreover, the Hebrews, before they were to eat the Paschal lamb prior to their departure from Egypt, were commanded by the Lord to have their loins girded, to signify bodily and mental chastity, which was sought for the eating of that symbolic lamb; and further to give us instruction: that the true Paschal Lamb ought to be received only in the unleavened bread of sincerity and truth. John the Baptist and the prophet Elias are also reported to have had a leathern belt about their loins, so that, with all carnal pleasure restrained, they may be understood to have been cultivators of sincere chastity and purity. Finally, that strong woman whom Solomon describes in Proverbs is said to have girded her loins with strength, because she restrained the enticing allurements of the flesh by the vigor of modesty and continence. According to the opinion of some, moreover, that priestly girdle, having two ends extended downward when tied in a knot, also represents and signifies the scourge by which Pilate ordered Christ to be beaten, as John writes in his Gospel. 13 Afterwards the priest places the stole around his neck: and in the manner of a cross he lays its parts transversely about the chest, and fastens it with the girdle. The stole itself signifies the yoke of the Lord's commandments, sweet and light, as he himself testifies in Matthew: Take my yoke upon you, and learn of me, for I am meek and humble of heart, and you shall find rest for your souls. For my yoke is sweet, and my burden light. And blessed John in his first epistle-

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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] vultur. 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 quinto 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- tis, excutiatur per vigilantiam in studio bonæ operatio- < B> nis:

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EXPO. 17 and says: that the Lord’s commands are not heavy. Moreover, the priest places it around the neck, so that he may show that he has gladly and fittingly taken up the Lord’s yoke, and that he is ready to bear and carry out that duty with prompt obedience. He also folds it in the form of a cross about the chest, so that <1 Pet. 4> he may indicate that his heart is fortified and armed by the meditation on Christ’s Passion and 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.” This is what the priest must especially strive for when he stands at the sacred altars, celebrating the solemn rites of the Masses. Nor are there wanting those who say that by that priestly stole the grace of innocence is signified, first received in the holy baptismal washing, and again recovered whenever the soul is reconciled to God through the remedy of penance. Hence that merciful father, when he had received his son back after many wanderings of error and bypaths of vice, with a fatherly kiss and embrace, ordered 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, having wiped away the stain of vices, proclaims that the adornment of innocence ought to be present with him, so that he may be made fit to perform properly so exalted a mystery, and thereafter be found worthy to be clothed with the stole of eternal glory among those saints who were seen standing before the throne of God, clothed in white robes; of that glorious stole at last to be obtained, this priestly stole is a symbol and mark. And therefore, placing it around his neck, the priest in many places invokes God with these words: “Clothe me, O Lord, with the stole of glory, and purify my mind from every defilement of sin.” Finally, by the material stole, as some think, those bonds and fetters are also signified by 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 the left hand, which signifies diligence in labor and zeal in doing what is right, driving away the indolence and sluggishness that are wont to creep into minds devoted to divine service and to bring on deep sleep; as the psalmist says: “My soul slept from weariness.” Therefore, so that 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. < Esaia 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: v[idelicet] 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 & flebant: 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 evangelistæ perhibent: quòd vinctum eum perduxerunt ad Pilatum. < Ioan. 18 Matth. 27> 15 Postremum & sexto ordine sacerdos casula[m] induit: cæterisque iam dictis supponit indumentis, quæ veste[m] illa[m] nuptialem signat: eis necessariam, qui ad discubitum cõvi 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, proiicite eum in tenebras

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18 Sacerdot. < Isaiah 34, Heb. 12> This 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 diligence. To this Isaiah exhorts all, saying: Strengthen the feeble hands, and make firm the weak knees. Say to the fainthearted: take courage, and fear not. Paul also, writing to the Hebrews, admonishes the same with these words: Wherefore lift up the hands that hang down, and the feeble knees; make straight paths for your feet, that that which is lame may not go astray, but rather be healed. The Preacher agrees with them, thus rousing each one to holy labor: Whatsoever thy hand is able to do, do it earnestly, for neither riches, nor reason, nor wisdom, nor knowledge shall be in hell, whither thou art hastening. Therefore the maniple 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 the time granted for labor and for working. For man goes forth to his work and to his labor, that is, to evening, namely to the present life. And when it was evening, the lord of the vineyard commanded the laborers to be called and each one’s wage to be given. And in the Apocalypse we read it written: Blessed are the dead who die in the Lord. From now on, says the Spirit, let them rest from their labors, for their works follow them. First, then, in the course of the present life, those who here have sweated in the struggle should gladly offer to God the heap of their good works, so that from them they may receive a worthy reward, as the divine psalmist says: They went forth weeping, carrying their seed; but they shall come with exultation, bearing their sheaves. Moreover, the priestly maniple signifies the rope by which Christ, when seized by the Jews, was bound, as John recalls. They took Jesus, he says, and bound him. And again the other evangelists testify that they led him bound to Pilate. < John 18, Matthew 27> 15 Lastly, and in the sixth order, the priest puts on the casula; and he places over the aforesaid garments that vestment which signifies the nuptial robe, necessary for those who seek to be admitted without refusal or rejection to recline at the banquet of the eternal king’s wedding feast, lest they hear that severe reproach spoken to someone: Friend, how did you come in here not having a wedding garment? and that harsh sentence pronounced upon the same man, with hands and feet bound, cast him into the

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EXPO. 19 tenebras exteriores: vbi erit fletus & stridor dentiu[m]. Hanc porrò vesté nuptiale interpretantur sacri authores charitate: < Iacob. 1> quæ operit multitudine peccatoru[m], & omnia legis diuinae mandata suo ambitu sinúque complectitur quemadmodum dicit apostolus. Qui diligit proximum, lemge[m] impleuit, plenitudo ergo legis, est dilectio. Hæc outem virtute decoratum debere sacerdotem: cum sacram hostia[m] deo < Rom. 13> immolaturus accedit altare: ostedit plane beatus Paulus, cum admonet omnia opera nostra in charitate exercenda esse, cum etiam testatur sine charitate nulla virtutem officia < I. Cor. 16> bonarumque actionum genera ad salutem nobis prodesse: < I. Cor. 13> neque diuinarum rerum sciétiam: neque fidem, nec passionum toleratiam, nec largitatem in pauperes. Idem etiam haud obscure demonstrat dominus in euangelio di cens. 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 no[n] 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, designavit dominus in Leuitico: cum inquit. Ignis autem altari semper ardebit: quem nutriet sacerdos subiiciens ligna magne per singulos dies. Et paulò pòst. 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 amictu sacordos decorari debet ac superuestiri: cum in conspectum sui regis, munus illi oblaturus, procedit, ne aut nudus appareat, aut sordidis vestimentis squalidus: & Idcirco oculis summæ maiestatis merito displiceat. B il Quod

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EXPO. 19 the outer darkness: where there shall be weeping and gnashing of teeth. This vestment, moreover, sacred authors interpret as charity: < Iacob. 1> which covers a multitude of sins, and encompasses within its fold 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 love. With this virtue the priest ought to be adorned, when, about to immolate the sacred host to God, he approaches the altar < Rom. 13> Blessed Paul plainly shows, when he admonishes that all our works are to be exercised in charity, and when he also testifies that without charity no virtuous acts < I. Cor. 16> and no kinds of good actions are profitable to us for salvation: < I. Cor. 13> neither knowledge of divine things, nor faith, nor endurance of sufferings, nor generosity to the poor. The same the Lord also makes clear enough 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. See, the Lord does not want the earthly and bodily offering to be made on the altar, when the heart is embittered against a brother and estranged from 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 brotherly charity should lie hidden in the heart of the offerer. And in the enigma and veiled imagery of the old law, the Lord signified this in Leviticus, when he said: The fire on the altar shall always burn; the priest shall nourish it by adding wood great in number each day. And a little later: This fire is perpetual, which shall never fail on the altar. For there, by the name of fire, if the mystical sense be sought, charity is signified, which ought always to burn on the altar of our heart < Levi. 6> toward God and neighbor with blazing fervor; nor should it ever fail or be extinguished by time, if indeed we wish to offer a sacrifice pleasing to God on that innermost altar of our heart. Again, by the chasuble some rightly think are meant works of righteousness: since it is a universal virtue, encompassing all virtues within its scope, by which, as with a most splendid garment of the soul, the priest ought to be adorned and clothed over, when in the sight of his king, about to offer a gift to him, he goes forth, lest he should either appear naked, or be filthy with sordid garments, and therefore rightly displease the eyes of supreme majesty. B il What

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20 SACERDOT. < Psal. 131> Quod & psalmographus co[n]firmat dicens. Sacesdotes tui induantur iustitiam: & sancti tui exultent. Et id donum, sa cerdotibus qui digni fuerint, se præstiturum dominus pol licetur: inquiens. Sacerdotes eius induam salutari: & san- cti eius exultatione exultabunt. Omni ergo virtutis ge- nere adornatum esse decet sacerdotem, splédidóque illius cultu tanquam veste preciosa effulgere: si velit eum orna- tum interius habere in penetralibus animæ: qui per casu- lam exterius significatur in corpore. Demùm ipsa casula < Ioan. 19> purpureu significat vestimentum: quo Iesum flagellis cæ- sum milites Pilati circumdederunt. De sacerdotibus ac corum ministerio. < Num. 8> Sicut templa & loca sacra, sancto altaris sacrificio pe- < Exo. 28> culiariter sunt deputanda ac destinanda: quemadmo- dum suprà ostensum est. Sicut etiam vestimenta & a- lia ornaméta ecclesiastica: peruigili studio speciatim sunt adhibenda eidem ministerio, vt secundo hic dictum est lo co, ita & ministri certo quodam delectu ac ordine consti- tuendi sunt: qui id altaris officium rite exequantur, vt nô passim ac promiscue quivis se ingerant: ad tam arduu mu nus temerè obeundum, sed ij soli, qui à vulgo separati: ad id sanctificati sunt ac consecrati. Nempe in libro Nume- ri legitur dominus præcepisse Moysi, quòd tolleret Leui- tas de medio filiorum Israel: & consecraret eos atque se- pararet ad diuinum cultum, ipsiusque tabernaculi mini- sterium, quod etiam ibidem à Moyse factu esse narratur. Rursum in exodo scribitur dominus dixisse Moysi. Appli- ca ad te Aaron fratrem tuum cu[m] filiis suis de medio filio- rum Israel: vt sacerdotio fungantur mihi. Cuius sane diui ni præcepti executionem per Moysem factam: Leviticus < Levi. 8> ipse commemorat, Si igitur in veteri testaméto Leuitę pe < 1. Pet. 2> culiariter erat electi ad altaris officium: & de stirpe Aaró progeniti ad sacerdotale ministerium, nônne decuit & in noua lege clericos particulatim desumi ex medio populi numero ad dominici tabernaculi seruitium: & sacerdotes etiam speciali quodâ delectu secerni ad diuini cultus fa- mulatum: vt genus dei electu merito dicantur & habeantur, quinimmo tâto potius & æquius id ipsum decuit: quâ- to nouæ legis status sublimior est, & præstabilior ritu ve- teris

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20 PRIEST. < Psal. 131> Which the psalmist confirms, saying: Let your priests be clothed with justice, and let your saints rejoice. And the Lord promises that he will grant this gift to priests who are worthy, saying: I will clothe his priests with salvation, and his saints shall rejoice with exultation. Therefore a priest ought to be adorned with every kind of virtue, and to shine forth with his splendid attire as with a precious garment, if he wishes to have him inwardly adorned in the inner places of the soul, who is outwardly signified in the body by the chasuble. Finally, the chasuble itself < Ioan. 19> signifies the purple garment with which the soldiers of Pilate clothed Jesus after he had been scourged. On priests and their ministry. < Num. 8> Just as temples and sacred places are to be especially assigned and set apart for the holy sacrifice of the altar, as has been shown above, < Exo. 28> and just as vestments and other ecclesiastical ornaments are to be diligently applied to that same ministry, as was said in the second place here, so also ministers must be appointed by a certain careful choice and order, so that they may rightly carry out the office of the altar, and not let anyone intrude himself indiscriminately and promiscuously upon so arduous a duty to be undertaken rashly, but only those who, separated from the people, have been sanctified and consecrated for that purpose. Indeed, in the book of Numbers it is read that the Lord commanded Moses to take the Levites from among the children of Israel and to consecrate and set them apart for divine worship and for the ministry of the tabernacle itself, which is also there reported to have been done by Moses. Again, in Exodus it is written that the Lord said to Moses: Bring near to yourself Aaron your brother with his sons from among the children of Israel, that they may minister to me in the priesthood. The fulfillment of this divine command, carried out through Moses, the book of Leviticus < Levi. 8> itself recalls. If then in the Old Testament the Levites were especially chosen for the office of the altar, and those descended from the stock of Aaron for the priestly ministry, was it not fitting that in the New Law clerics should likewise be taken in particular from among the people for the service of the Lord’s tabernacle, and that priests also should be set apart by a special choice for the ministry of divine worship, so that they may rightly be called and regarded as the chosen people of God? Nay, rather, all the more and more justly did this same thing befit them, since the condition of the New Law is more lofty and more excellent than the rite of the Old.

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EXPO. 21 teris instituti, quandoquidem vt lex vna ad alteram se habet legem: ita ministri altaris vnius legis ministros alterius. Idcirco pontificali consecratione benedicuntur sacerdotes, institunturque ministri altaris & sacrificij in eo offerendi: certis quibusdam gradibus ordinum ac promotionum ad sortem ecclesiasticam, quarum fastigiu[m] & culmen: est ipse sacerdotalis ordo quo perfecte consummateque ad regis supercelestis famulitium asciscuntur atque designantur. Quocirca decet eos & sacra eruditione cæteros antecellere, vitæ que integritate & sanctimonia: sicut & dignitate ecclesiastica reliquos antecunt, quemadmodum in opusculo de vita & moribus sacerdotum, superioribus annis à nobis ædito: latius ostendumus. Vbi de ipsorum dignitate, augustaque authoritate: quibus item effulgere debent ornamentis animi, scientia inquam & virtute: & quibus esse præditi moribus, diffuse disseruimus. <Levi. 21> 17 Id vnum tamen hic obiter est adiiciendum, cum veteris testameti sacerdotes iubentur esse sancti deo suo: longe valentiore ratione & legis evangelicæ ministros sacerdotalis ordinis, sanctos esse decet suo & omnium domino. Dicitur auté sanctum secundu[m] vna[m] acceptionem in sacris literis protritam: quod domino consecratum est, & ab iis quæ prophana sunt segregatum, vt vestes sanctæ, loca sancta, calices sancti. Secundum quam rationem, nouæ legis sacerdotes sanctos esse planum est. quoni[n]a[m] dicati sunt diuino ministerio: & à laicorum coeto ac plebe, professione disseparati. Quod cum ita se habeat: par est eos etia[m] à frequenti & quotidiano laicorum contubernio penitus esse debere alienos, ne ex assidua cum illis conversatione in computationibus, symposiis & ludis: imbuantur sacerdotes laicorum moribus omnino secularibus, & spiritualia odio habeant exercitia. Vnde & ecclesiasticus ordo contemptui habeatur à cæteris: vertaturque in sibilum, irrisionem, & ludibrium. Scriptum vti que est in psalmo de filiis Israel. Commixti sunt inter gentes & didicerunt opera eorum. At non pro solis illis scriptum est: sed & pro nobis, vt exemplo illoru[m] cognoscamus, quòd sicut ipse Chananæis contra domini mandatu[m] commixti, consortio eoru[m] pertracti sunt ad spurcitas cultus idoloru[m], ita viri ecclesiastici si crebrâ habuerint cu[m] laicis in conuictu familiari- tatem: B iij

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EXPO. 21 the institution of ministers, since one law is related to another in this way: thus the ministers of one covenant correspond to the ministers of the other. Therefore priests are blessed by pontifical consecration, and are appointed as ministers of the altar and of the sacrifice to be offered there: by certain steps of orders and promotions to an ecclesiastical lot, the summit and crown of which is the very sacerdotal order, by which they are perfectly and completely admitted and designated for the service of the heavenly King. Wherefore it is fitting that they should surpass others also in sacred learning, and in integrity of life and holiness: just as they also excel the rest in ecclesiastical dignity, as we have shown more fully in the little work On the Life and Manners of Priests, published by us in previous years. There we discussed at length their dignity and august authority, the ornaments of mind by which they ought likewise to shine, namely knowledge and virtue, and the morals with which they ought to be endowed. 17 Yet one thing must here be added in passing: since the priests of the old testament are commanded to be holy to their God, by a far stronger reason it befits the ministers of the evangelical law, of the sacerdotal order, to be holy to their Lord and to the Lord of all. Now “holy” is said, according to one meaning frequently used in sacred writings, of that which is consecrated to the Lord and separated from things profane, as holy vestments, holy places, holy chalices. According to this meaning it is clear that the priests of the new law must be holy, since they are devoted to divine ministry and, by profession, set apart from the company and common people of the laity. Since this is so, it is fitting that they should also be entirely alien to the frequent and daily association of laymen, lest by continual intercourse with them in accounts, banquets, and games, priests be infected with the utterly secular manners of laymen and come to hate spiritual exercises. Whence also the ecclesiastical order is held in contempt by others, and is turned into hissing, ridicule, and mockery. It is indeed written in the psalm concerning the sons of Israel: They were mingled among the nations and learned their works. But it was not written for them alone, but also for us, so that by their example we may know that, just as they themselves, by mingling with the Canaanites contrary to the Lord’s command, were drawn by their association with them into the filthiness of idolatrous worship, so ecclesiastical men, if they have frequent familiarity with laymen in close domestic intercourse- 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 sacti 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- ximum sibi. Omnis caro ad sibi coniungetur: & omnis ho mo simili sui sociabitur. Sicut com[m]unicabit lupus agno 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 nulla[m] 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. …easily from such custom will contract the sordid and wicked habits of those men, far removed from the honesty of those dedicated to the ministry of the temple, and will take on a secular spirit in keeping with those habits. Therefore, so that in this way the priests of the New Testament may be wholly and truly holy to God, as indeed they ought to be: the laws themselves and the sanctions of the Fathers strictly forbid clerics the society and frequent association of laymen; for those whom difference of studies separates, likeness of morals ought also to keep apart. Indeed, in Quæs. 7. ca. in nouo , the Council of Seville says: “Those whose vows and pursuits are different cannot remain together or be joined.” And in one and the same office—that is, of mutual intercourse and companionship—there ought not to be a different profession. This is also forbidden by divine law. Moses says: “Thou shalt not plow with an ox and an ass together,” that is, with men of different profession; in one office, namely of familiarity and daily fellowship, thou shalt not associate them. Again the Ecclesiasticus says: “Every animal loves its like; so also every man his neighbor. All flesh shall be joined to that which is like itself; and every man shall be associated with what is like him. Will a wolf ever commune with a lamb, or a sinner with the righteous? What communion has a holy man with a dog, or what share has the good with the rich and the poor?” Since, then, animals of different kinds are recognized as having no fellowship with one another—such as the swan with the raven, the lamb with the ass, the horse with the ox—it is surely astonishing that priests themselves, so instructed by nature, should be joined in company with those who are altogether of another profession and calling, different in rank 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, likewise familiar and customary in Holy Scripture, that is called holy which is uncooked and free from every stain of impurity. According to this usage, the Lord repeatedly impresses upon the ears of the people of Israel: “Be holy, for I am holy.” And in this sense also it is most fitting that the priests of the Lord, the ministers of the New Law, should be holy; since it is necessary that they be undefiled by all carnal filth and clean. As in Leviticus, speaking of the priests of that ancient rite, the Lord says: “They shall be holy to their God, and shall not defile his name. For they offer the Lord’s incense and the bread of their God”; and therefore

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EXPO. 23 ideo sancti erunt. Rursum eodem loco legitur dominus ad Aaron dixisse. Homo de semine tuo per familias qui habuerit maculam: non offeret panes deo suo, nec acce. det ad ministerium eius. Si corporis itaque macula quæ circa culpam plærumque obuenit, prohibuit Leuitas altaris officio: quanto magis animi labes & carnalis immundicia, in hac nouæ legis syncæritate ac puritate vetare de bet hominem timoratum: ne se ingerat ad offerendum panem vivum qui de cælo descendit. Iterum sequenti eiusdem libri capite: perhibetur dominus filiis Leui dixisse. Omnis homo qui accesserit de stirpe vestra ad ea quæ con secrata sunt & quæ obtulerunt filij Israel domino, in quo est immundicia: peribit coram domino. Ecce corporis immundicia prohibet accessum ad ea quæ oblata sunt ab hominibus, ipsi deo. Nonne igitur potiore iure, inquinatio carnis debet vnumquemque prohibere ad immolatione supercælestis hostiæ. Ad hanc autem sanctitate & mundiciam à sacerdotibus integrè comparandam, nihil æque conducit: atque mulierum cohabitationem & consortia prorsus deuitare, quoniam si palea igni propinquauerit: facile concipit incendium, quod procul ab igne posita euadit incolumis. Testatur hoc plane Gregorius octogesima < 81. distinc. oportet.> prima distinctione, cap. oportet, ita scribens. Neque hoc silere debeo: quod cum gravi animi tristitia & amaritudine dico, sacerdotes cum foeminis habitare conspicio: < 2. Cor. 6 Leui. 19 Sopho. 3 Mala. 1> quod nefarium est dicere vel audire, & contra sanctorum canonum sancita. Vbi enim talis fuerit commoratium habitatio antiqui hostis stimuli non desunt, ideóque admonendi sunt: vt non antiqui hostis decipiūtur fraude, quatenus iuxta apostoli vocem non vituperetur ministerium nostrum. Cauere enim oportet nos fratres ab illicitis: vt mundas valeamus manus ad dominum leuare. Scriptum est enim. Sæcti estote: quoniam ego sanctus sum. Si quis verò præsumpserit aliter agere: sacerdotij sui honore priuetur. Vnde omni modo cauendu[m] est fratres, ne fallamus populu[m]: & illud prophetę dictu[m] impleatur in nobis. Sacerdotes mei contaminat sancta: & reprobat lege[m]: quos & alius propheta increpault dicens. O vos sacerdotes, qui fallitis nomen meum. Et dixistis. In qua refallimus nomen tuum? Quibus responsum est. Offerentes ad altare B iii meum

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EXPO. 23 those things shall be holy. Again, in the same place, it is read that the Lord said to Aaron: A man of your seed throughout your families, if he has a blemish, shall not offer bread to his God, nor shall he approach his ministry. If, therefore, a bodily blemish, which commonly occurs through fault, forbade the Levites the office of the altar, how much more ought a stain of the soul and carnal impurity, in the purity and holiness of this new law, to forbid a God-fearing man from daring to offer the living bread which came down from heaven. Again, in the following chapter of the same book, it is said that the Lord spoke to the sons of Levi: Every man of your stock who approaches the holy things which the sons of Israel have offered to the Lord, if there is uncleanness in him, shall perish before the Lord. See, bodily uncleanness forbids approach to the things offered by men to God himself. Is it not then by a stronger right that defilement of the flesh ought to keep each one from the sacrifice of the heavenly victim? And for priests to attain this sanctity and purity in full, nothing is so conducive as entirely to avoid the cohabitation and company of women, since if straw comes near fire, it easily catches flame, whereas if placed far from the fire it escapes unharmed. This is plainly testified by Gregory in the eightieth distinction, first distinction, chapter Oportet, where he writes thus: Nor ought I to be silent about this, for I speak it with heavy sorrow of mind and bitterness: I see priests living with women; which is wicked to say or hear, and contrary to the decrees of the holy canons. For where such cohabitation exists, the snares of the ancient enemy are not lacking; and therefore they must be admonished, so that they may not be deceived by the fraud of the ancient enemy, in order that, according to the apostle’s word, our ministry may not be blamed. For we must beware, brothers, of unlawful things, so that we may be able to lift up clean hands to the Lord. For it is written: Be holy, because I am holy. But if anyone should presume to act otherwise, let him be deprived of the honor of his priesthood. Wherefore it must be guarded against in every way, brothers, lest we deceive the people, and lest that saying of the prophet be fulfilled in us: My priests defile the holy things and reject the law; and another prophet rebuked them, saying: O you priests, who profane my name. And you said: Where have we profaned your name? To whom it was answered: By offering upon my altar B iii meum

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SACERDOT. 24 meum panem pollutum. Non est mihi voluntas in vobis & sacrificium non accipiam de manibus vestris, quia pol- luti estis. < 82.distinct.> Hæc Gregorius. Cosimilia his perhibet & Inno- centius octogesima secunda distinctione. ca proposuisti, ita scribens. In continens in officiis positu calibus, diaconij scilicet & presbyterij omni honore ecclesiastico priuentur, nec admittantur ad tale ministerium: quod sola conti nentia oportet compleri. Et paulò pòst eodem loco. Paulus ad Corinthios scribit dicés. Abstinete vos ad tempus: vt expeditius vacetis orationi. Et hoc vtique laicis præcepit. < Titum. 1> Mulo magis igitur sacerdotes, quibus & sacrificandi & orandi iuge officium est: semper debebur ab huiusmodi consortio abstinere: quia si contaminatus fuerit carnali concupiscentia: quo merito se posse exaudiri credit: cu[m] di ctum sit. Omnia munda mundis, coinquinatis aute[m] & infidelibus nihil est mundum: sed coinquinata est eoru[m] mens & conscietia. 19 Ad idem quoque co[m]probandu[m] quod modo propositum est, vtpote fugiendam esse summoperere cohabitationem foeminarum sacerdotibus: qui seipsos deos sanctos, secundum hanc posteriorem sancti ratione[m], exhibere (vt debent) volunt maiorem in modum confert libellus sancti Cypriani Carthaginensis episcopi & martyris: de singularitate clericorum inscriptus, apprimè præclarus & vtilis, in quo contestatur circa exordium, sibi à domino fuisse revelatum & cum severitate iniunctum, vt clericos studiosè commonefaceret: ne cum foeminis commune haberent contubernium aut domicilium. Sed ne velut somniatorem cum quisqua[m] irrideat: sicut sanctum Ioseph fratres eius irriserunt dicentes. Ecce somniator venit, quod per reuelationem à domino acceperat: per sacra scripturarum testimonia, ante à dominum idem iussisse ostendit. < Gen. 37> Et latissimo sacrarum literarum campo, liberis habenis despaciatus, multifariâ commonstrat: quam noxius sit sacerdorum cum mulieribus conuictus, quanta inde emergunt pericula animæ, & salutis imminent discrimina, quanta denique scandala inde nascantur: & aliis ingerantur offendicula. Rationes etia[m] illoru[m] qui contendunt non esse illicitam nec animę exitialem clericorum cum foeminis cohabitationem: admodum luculenter & acriter confutat, illorum frontem Davidicæ fundæ iactu fortiter elidens:

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PRIEST. 24 my polluted bread. I have no will in you, and I will not accept sacrifice from your hands, because you are defiled. <82nd distinction> This is Gregory. Innocent gives similar testimony to these things in the eighty-second distinction, where he writes thus: “Those who are placed in ecclesiastical offices, namely in the diaconate and priesthood, if they are incontinent, should be deprived of every ecclesiastical honor, nor should they be admitted to such ministry; for only continence is fitting to this office.” And a little later in the same place: “Paul writes to the Corinthians, saying: ‘Abstain for a time, that you may give yourselves more freely to prayer.’ And this he certainly commanded to laymen.” <Titus 1> How much more, then, priests, whose constant office is both to sacrifice and to pray, ought always to abstain from such companionship, because if a man is defiled by carnal desire, by what merit does he believe that he can be heard, since it has been said: ‘All things are clean to the clean, but to the defiled and unbelieving nothing is clean; but their mind and conscience are defiled.’ 19 To confirm also the same point now proposed, namely that priests must with all diligence avoid cohabitation with women, the little book of Saint Cyprian, bishop and martyr of Carthage, entitled On the Singleness of Clerics , very distinguished and useful, contributes greatly; in which, at the beginning, he testifies that it was revealed to him by the Lord and strictly enjoined upon him that he should carefully warn the clergy not to have common lodging or a shared home with women. But lest anyone mock him as though he were a dreamer, as Joseph the saint was mocked by his brothers, saying, “Behold, the dreamer comes,” he shows from the testimony of Holy Scripture that the Lord had ordered the same thing before through revelation received from the Lord. <Gen. 37> And, ranging over the very broad field of the sacred writings with free reins, he demonstrates in many ways how harmful the intercourse of priests with women is, how great dangers of the soul arise from it, what perilous risks threaten salvation, and what scandals finally spring from it and are brought upon others. He also very clearly and sharply refutes the arguments of those who contend that the cohabitation of clerics with women is neither unlawful nor fatal to the soul, striking their brow forcefully with the cast of David’s sling:

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EXPO. 25 elidés: & ex lympidisimo scripturæ sanctæ torrente colle- ctum lapidem, validis lacertis in eos contorquens. Ve- <1. Reg. 17> rum vt libato exiguo vino: quale sit totum vas, modico haustu percipiant pitissantes: nonnulla eorum quæ in eo opusculo dicit, in præsentia offeram. <Cyprianus> Aduersa est (inquit) confidentia: quæ periculis vitam suam pro certo commé- dat. Et lubrica spes est, quæ inter fomenta peccati saluari se sperat. Incerta victoria est: inter hostilia arma pugnare. Et impossibilis liberatio est: flammis circundari nec arde- <Cyprianus> rere. Quod Salomo abnegat dices. Quis alligabit in sinu <Prouer. 6> suo ignem: vestimenta autem sua non comburet? Sic qui introiterit ad vxorem proximi sui: non erit immunis, ne- que omnis qui tangit eam. <1. Corin. 17> Ipsi ergo nos fallimus, quoties in ordinaliter credimus, estimantes per fidem nostram le- gis præcepta mutari: vt inter masculos & foeminas speremus <Gala. 6> passim castitatem immobilem custodiri. Dificile quis venenum bibet, & viuet. Verendum est dormienti in ripa: ne cadat. cum dicit apostolus. qui se putat stare, videat ne cadat. In hac parte expedit bene timere, quam male fide- <Gala. 6> re. Et vtilius est, infirmum se homo cognoscat vt fortis e- xistat, quam fortis videri velit & infirmus emergat. De <Prouer. 14> qua re præsumptores obiurgat apostolus dicens. Si quis putat se aliquid esse, cum nihil sit: seipsum implanat. Pro certo implanator proprius animam suam decipit: qui non cauendo contraria, noxiis rebus semetipse commiserit. Il- <Prouer. 14> le autem tutius sibi consulit: qui circa malos semper infi- dus, species quascunque noxias extimescit. Quorum di- <Prouer. 14> statiam. Salomon differuit dicens. Sapiens timendo de- clinabit ab omnimalo: insipiens autem confidens sui mis- <Eccle. 25.> cetur iniquo Magnum sapientiæ diuinæ consilium inven- tum est: vbi timoris auxilio liberemur, Magna compen- <1. Corin. 3> dia prouidentiæ: vt aliquando fiat virtus & victoria per timorem. Magna remedia dominus contulit ad salutem: vt habeat & timidus laudem. sicut Salomon repetit di- <Eccle. 25.> cens. Beatus vir qui veretur omnia per metum. Estote <1. Corin. 3> ergo timidi: vt sitis intrepid. Et licet timor in certamine infirmitas esse videatur: tamen secundum verbum apo- stoli, virtus in infirmitate perficitur. Separamini depre- <Eccle. 25.> cor, separamini à co[n]tagio[n]e pestifera. Quætumcūq; fuerit <1. Corin. 3> vnusquisque longi ab aduersis: tantu[m] no[n] sentit aduersa. Minus

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EXPO. 25 picked up from the torrent of the most excellent Scripture, and hurled against them with strong arms. And just as, after a small taste of wine, those who are thirsty may perceive what the whole vessel is like from a modest draught, so I shall set before you, in the present, some of the things he says in that little work. <Cyprian> “Confidence is adverse,” he says, “for it entrusts one’s life to dangers as though for certain. And hope is slippery, which expects to be saved amid the fomenting of sin. Victory is uncertain: to fight amid hostile weapons. And deliverance is impossible: to be surrounded by flames and not burn.” <Cyprian> Solomon denies what you say: “Who will carry fire in his bosom and not burn his garments? So he who enters in to his neighbor’s wife shall not go unpunished, nor anyone who touches her.” <1 Cor. 17> Therefore we deceive ourselves whenever we believe in a disordered way, thinking that by our faith the precepts of the law are changed; so that among men and women we may hope chastity will be preserved everywhere unshaken. It is difficult for someone to drink poison and live. It is to be feared for one sleeping on the riverbank, lest he fall. As the apostle says: “Let him who thinks he stands take heed lest he fall.” In this matter it is better to fear well than to trust badly. And it is more useful that a man recognize himself as weak and then become strong, than that he wish to appear strong and turn out weak. <Gala. 6> On this matter the apostle rebukes the presumptuous, saying: “If anyone thinks himself to be something, when he is nothing, he deceives himself.” Surely the self-deceiver is the one who deceives his own soul: he who, not guarding against dangers, has given himself over to harmful things. <Prouer. 14> But he consults his own safety more wisely who, always distrustful of evil people, fears whatever harmful appearances there may be. Their distinction Solomon set forth, saying: “The wise man, fearing, will avoid every evil; but the foolish, trusting in himself, will be mingled with the wicked.” A great counsel of divine wisdom has been found: that we may be delivered by the help of fear. Great advantages of providence: that through fear virtue and victory may at times come about. The Lord has provided great remedies for salvation: so that even the fearful may have praise. As Solomon repeats, saying: “Blessed is the man who is cautious in every fear.” Therefore be fearful, that you may be fearless. And although fear in the contest may seem to be weakness, nevertheless, according to the apostle’s word, “power is made perfect in weakness.” I beg you, be separated; be separated from the pestilential contagion. Whoever is far from adversities feels adversities that much less. Less

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26 S A C E R D O T. Minus voluptatibus stimulatur: qui non est vbi frequentia est voluptatum. Et minus auaritiæ molestias patitur: qui di uitias non videt. Deinde paucis interiectis subnectit. Tem pus luctaminis adhuc geritur: & mors per foeminâ adhuc vsque grassatur. Mentior: si non videmus exinde interitus plurimorum. Quanti & quales episcopi & clerici simul & & laici, post confessionum victoriarumque calcata certamina post magnalia & signa vel mirabilia vsquequaque monstrata: noscuntur cum his omnibus naufragasse: cum voluerunt in naui fragili nauigare? < Præcer. 6> Quantos leones domuit vna infirmitas delicata: quæ cum ist vilis & misera, de magnis efficit prædam. Quod Salomon loquitur: dicés. Precium meretricis, quantum est vnius panis: mulier auté preciosas animas capit. Ante nos ista tractantur: & nullis terroribus coercemur. < Ver. 9.> Quid faceremus: si opinionibus tantum modo gestas historias audiremus? Sed hæc est semper incredulitas humanæ duritiæ: vt non solum audiendo sed etiam videndo non credat alteros interisse, nisi & seipsam viderit interire. Nec soectorum motibus quatitur: dum illos promeritos aut invalidos opinatur. Se autem multum mereri, aut multum valere, fiducialiter putat: nesciens præberi cunctis exempla, cum fuerint quibusdam irrigata supplicia. Demùm aliquantò post subiungit. Semel dixerim, omnis inconueniens sodalitas mulierum: glutem est delictorum, & viscum toxicatum quo diabolus aucupatur. Incongrua est sodalitas foemininarum. Quarum sodalitatem: ita nos rursum Salomon docet in omnibus præcauere. Cū aliena (inquit) muliere ne sedeas omnino & ne alterceris cum illa in vino ne fortè declinet cor tuum in illam: & sanguine cui labore in perditionem. Hæc ille. Verùm satius est fontem ipsum vberrimum adire: & pleno illius haustu proluere labia, quàm ex intercisis riuulis inde deductismo dicam aquam lambere: paucisque guttis ora tingere. Libellum ergo illum totum tam præclari authoris, à vertice ad calcem vsque legant sacerdotes sanctitatis amatores: maximum certè & plurimùm fructum ex ea lectione percepturi. 20 Cæterùm his per quandam digressionem ad co[m]mone faciendos sui officij sacerdotes adductis: inceptu[m] repetamus iter & nostrum institutum prosequamur, de ministerio ipsorum quod in missæ celebratione exercet, aliqua genera-

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26 PRIEST. It is less stirred by pleasures: one who is not where there is a multitude of delights. And he suffers less the troubles of greed: one who does not see riches. Then, after a few intervening words, he adds: The time of struggle is still being waged, and death still runs rampant through woman. I lie if we do not see from this the destruction of many. How many and what bishops and clerics, and likewise laypeople, after the contests of confessions and victories had been trampled underfoot, after great deeds and signs or wonders had been shown everywhere, are known to have shipwrecked with all these things, when they wanted to sail in a fragile ship? < Præcer. 6> How many lions has a delicate weakness subdued, which, though vile and miserable, makes prey of great ones. What Solomon says: you will say, the price of a harlot is as much as one loaf of bread; but a woman takes precious souls. These things are dealt with before us, and we are restrained by no terrors. < Ver. 9.> What would we do if we heard only stories told by report? But this is always the unbelief of human hardness: that not only by hearing but even by seeing it does not believe others have perished, unless it has seen itself perish as well. Nor is it shaken by the movements of the spectators, while it thinks them either deserving or powerless. Yet it confidently thinks itself to deserve much, or to be very strong, not knowing that examples are set before all, when punishments have been poured out on some. Finally, somewhat later he adds: I will say once for all, every improper association with women is the glue of sins, and the poisoned lure with which the devil hunts. Association with women is unfitting. Of their company: thus Solomon again teaches us to beware of all such things. Do not sit with an чужой woman at all, he says, and do not contend with her in wine, lest perhaps your heart incline toward her, and by blood you be led into destruction. So he says. But it is better to go to the fountain itself, most abundant, and with a full draught from it wash the lips, than to lick water from broken channels drawn from it, and to moisten the mouth with a few drops. Therefore let priests, lovers of holiness, read that whole little book of so great an author from beginning to end: certainly they will receive from that reading the greatest and most abundant fruit. 20 But since these matters have been brought in by a kind of digression to make priests mindful of their office, let us return to the beginning of our course and pursue our plan, and let us set out something concerning the ministry they exercise in the celebration of Mass.

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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 à 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 miseræ: 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 proutius 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 commemoration, prætermittitur autem in officiis lugubribus & luctuosis: quæ ad miseræ nostræ spectant declarationem. 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 <Eccl. 18.> illud Ecclesiastici dictum. Ante orationem præpara animâ 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. Since in it the whole mystery of our salvation is comprehended, therefore the sacrifice of the altar is rightly performed with greater solemnity than the other sacraments. The priest, who is about to offer it, first, clothed in sacred vestments, publicly confesses his sins: because the just man is in the beginning his own accuser, 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 done in the introit, usually taken from the Psalter; for, for the most part, 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 blessed Dionysius says in the book On Ecclesiastical Hierarchy, whatever is contained in Sacred Scripture is comprehended in the psalms in the manner of praise. To this he immediately adds the commemoration of present misery, when he asks for God’s mercy, saying three times Kyrie eleison to the Father, three times Christe eleison to the Son, and finally three times Kyrie eleison to the Holy Spirit: against the triple misery of this world, namely ignorance, guilt, and punishment. To this the priest rightly adds mention of heavenly glory, toward which men tend through present misery, singing that sweet angelic hymn, Gloria in excelsis Deo, which is sung in those feasts in which commemoration of heavenly glory is made; but it is omitted in mournful and sorrowful offices, which pertain to the explanation of our misery. After this the priest makes prayer for himself and for the people, that they may be deemed worthy to receive and hear so great mysteries. And all these things hitherto said are preparatory for the priest himself, in order that he may duly perform the things that follow, according to that saying of Ecclesiasticus, Before prayer prepare your soul. Afterwards, in the sacrifice of the Mass itself, instruction is given to the faithful people in those things that pertain to the faith, and this is done by way of introduction and a certain preparation through the teaching of the prophets and apostles, which is read in the Church in place of the epistle by the readers and subdeacons. After the lesson, the gradual is sung, which signifies spiritual exultation, or, in offices of mourning, the tract, signifying spiritual groaning, because these two ought to 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 so liditatem 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 of fertorij, 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, moneturque 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 co[n]stituti, & peculiariter quosdam nominat qui offerunt id munus vel pro quibus offertur salutaris. Postea sacerdos ipsam accedit co[n]secrationem. In qua primum expetit 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 THE PRIEST. to the highest ministers, namely the deacons. Then, so that all may be instructed in the teachings of right faith: the symbol of faith is sung, by which the people themselves also profess the firmness of their faith together with the evangelical doctrine. Moreover, that symbol is sung especially on the feasts of Christ, and of the Blessed Virgin and the apostles, who especially planted and founded this faith. Once the people have been instructed in these ways: next comes the offering of the sacrifice, in which first the praise of the people is expressed in the singing of the offertory, by which the joy and gladness of the offering are signified. Second, there is the prayer of the priest: asking God that the offering of the people may be acceptable to God. Concerning the consecration of the sacrifice to be made afterward: first the people themselves are stirred to devotion in the preface, and are reminded to have their hearts 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.” Afterward the priest secretly commemorates first those for whom the sacrifice is offered: namely for the Catholic Church and those who are placed in authority, and particularly he names certain ones who offer this gift or for whom the saving offering is made. Then the priest proceeds to the consecration itself. In this he first seeks the effect of consecration: as he prays, “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 through obedience to the command of Christ, when he adds: “Unde et memores Domine.” Fourth, he asks that this sacrifice already completed may 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 who receive it, when he says the prayer: “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 quoque”

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EXO. 29 que peccatoribus. Deinceps de sacramenti perceptione fit pertractatio: ad quam priusquam fiat, præparatur popul[us], primo per orationem communem totius populi, scilicet dominicam: in qua petimus omnes panem nostru[m] quotidianu[m] nobis dari, & etiam per orationem privata[m], quam peculia- riter sacerdos offert pro populo: subnectes dictæ orationi. Libera nos quæsumus domine. Secundo ad eâ perceptione[m] præparatur populus per pacé: quæ exhibetur illi post tri- nam prolatione[m] huius orationis. Agnus dei qui tollis peccata mundi. In missis autem quæ celebratur pro defunctis: pax non offertur sed prætermittitur, quoniam vt bea- tus ait Dionysius in lib. de Ecclesiastica hierarchia qui aliis diuina tradit mysteria, primo debet illorum esse par- ticeps. 21 Verum ritus ille quo sacerdos sacrafaciens, astantibus laicis tradat eucharistiæ sacrametum, quotiens ea celebrat mysteria: antiquus est, & primitiuvæ ecclesiæ co[m] suetudini conformis, qua fideles quotidie communionem eucharistiæ sumebant, secundu[m] illam Calixti papæ sanctio- ne[m], de consecratione distinctione secunda expressam. Pera &ta consecratione, omnes com[m]unicent: qui noluerint ecclesiasticis carere liminibus. Sic enim etia[m] apostoli statueru[n]t: & sancta Romana tenet ecclesia. Et in huius moris repræ- sentationem, adhuc quotidie pax in missa populo astanti datur: quæ quodammodo vicaria est illius quotidianæ co[m]municationis: deinde sancitum traditur ab ecclesia: quòd singulis diebus dominicis fideles acciperent eucharistiam, quod & Augustinus approbat: vt in libro precedente circa panis benedictionem dictum iam est. Successit illi tertia ec clesiæ constitutio, quòd saltem ter in anno laici susciperent eucharistiæ sacramentum: vtpote in pascha, pentecoste, & natali domini. Quam sic explicat Fabianus papa. Et si non frequetius, saltem in anno ter homines communicent: nisi fortè quis maioribus quibuslibet criminibus impediatur, in pascha videlicet, & pentecoste & natali domini. Demùm postremo loco quarta constituta est ordinatio, quòd salte[m] semel in anno laici sanctam com[m]unionem eucharistiæ su- mant: vtputa in festo paschæ, quemadmodu[m] Innocenti 3. lib.

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EXO. 29 for sinners. Next there is a discussion of the reception of the sacrament: before this is done, the people are prepared, first by the common prayer of the whole people, namely the Lord’s Prayer, in which we all ask that our daily bread be given to us, and also by the private prayer, which the priest especially offers for the people, adding to the said prayer: Deliver us, we beseech thee, O Lord. Second, the people are prepared for this reception by peace, which is shown to them after the threefold recitation of this prayer: Lamb of God, who takest away the sins of the world. But in masses which are celebrated for the dead, peace is not offered but omitted, because, as blessed Dionysius says in the book On Ecclesiastical Hierarchy, he who gives divine mysteries to others ought first to be a partaker of them. 21 But that rite by which the priest, while celebrating the sacrifice, gives the sacrament of the Eucharist to the lay people standing by, whenever he celebrates those mysteries, is ancient and conforms to the custom of the primitive church, in which the faithful daily received communion of the Eucharist, according to that decree of Pope Callixtus, set forth in the second distinction on consecration. After consecration, let all communicate: those who do not wish to be deprived of the church’s thresholds. For thus the apostles also ordained; and the holy Roman Church holds it. And in representation of this custom, even today peace in Mass is given to the people standing by: which in a certain way is a substitute for that daily communion. Afterwards it was decreed by the Church that on each Lord’s Day the faithful should receive the Eucharist, which Augustine also approves, as has already been said in the previous book concerning the blessing of bread. Following this came the third ecclesiastical ordinance, that lay people should receive the sacrament of the Eucharist at least three times a year: namely at Easter, Pentecost, and the Nativity of the Lord. Pope Fabian explains this as follows: And if not more frequently, let men communicate at least three times in the year, unless perhaps someone is hindered by some greater crimes, namely at Easter, and at Pentecost, and at the Nativity of the Lord. Finally, lastly, the fourth ordinance was established, that at least once a year lay people should receive the holy communion of the Eucharist: for instance at the feast of Easter, just as Innocent III, book

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SACERDOT. lib. 5. decretaliu[m], titulo de poenitentiis & remissionib[us] cap. Omnis vtriusque sexus, apertè cõtestatur. Sed de his etia[m] supra habitus est sermo. Vt aut ad ppositu[m] noster renocetur sermo, postremu[m] tota missæ celebratio 1 gratiaru[m] actione desinit: populo exulta[n]te p[er] sumptione mysterij, q[uæ] designat cantus post cõmunione, & sacerdote per oratione[m] gratias offerete. < Matth. 26.> sicut & Christus exhibita discipulis cõmunione hymnu[m] dixisse à Math. describitur. Ecce tota[m] celebratio nis missæ sacerdotalisque ministerij ratione[m]: cõpèdio quodda[m] & breuib[us] cõstricta[m], q[uæ] qui diffusi noscere cupit, puoluat totu[m] 4. lib. rationalis diuinoru[m] officioru[m], vbi horu[m] o[mn]im diffusioré inueniet determinatione[m]. Sed nûc ad aliquaque[m] in missæ dicutur officia: particulatim explicada, est accededu[m]. De nouena supplicatione. 1 Kyrie eleison. 4 Christe eleison. 7 Kyrie eleison. 2 Kyrie eleison. 5 Christe eleison. 8 Kyrie eleison. 3 Kyrie eleison. 6 Christe eleison. 9 Kyrie eleison; 21 Post missæ introitum nouena ponitur supplicatio: ad imitationem nouem ordinum angelicorum, & mystica[m] supersanctæ trinitatis tertio repetitæ repræsentatione[m]. In qua[m] primum ter profertur. Kyrie eleison, secudo loco:ter Christe eleison, rursum tertio loco:ter kyrie eleison. Et hæc diuina[m] misericordia[m], postulatoria oratio à Græcis primum sumpta. etiam apud Latinos Græco sermone profertur: vt omnis lingua confireatur deo, & eius depromat laudem. Significat autem Kyrie eleison: domine miserere, & Christe eleison: Christe miserere, vt kyrie, vocatius singularis sit nominatiui kyrios, sicut domine vocatius est singularis huius nominatiui dominus Eleison: verbum est Græcum imperatiui modi, secundæ personæ temporis, singularis numeri: haud aliter quàm miserere apud Latinos. Ex quo protinus euadit perspicuum: kyrie eleison, geminas esse dictiones semperque diuisim atque separatim scribendas & proferendas, similiter & Christe eleison: duas esse voces subiunctim ponendas. Neque ferenda aut imitanda est illorum inscita atque imperitia: qui coniunctim proferenda putant hæc vocabula, itidem & scribenda, hoc pacto Kyrie eleison, Christe eleison, nam ea coniungunt per inepta[m] cõpositione[m] ne dicam confusione[m], quæ nequaqua[m] pos- sunt

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PRIEST. Book 5 of the Decretals, title On penances and remissions, chapter Omnis utriusque sexus , clearly states this. But these matters have also been discussed above. But to return to our subject, the last part of the whole celebration of Mass ends with a giving of thanks: the people rejoicing through the reception of the mystery, which is indicated by the chant after Communion, and the priest offering thanks through prayer. Just as Christ, after giving Communion to the disciples, is described by Matthew as having said the hymn. Behold the whole order of the celebration of Mass and of the priestly ministry, set forth in a compendium and confined within brief limits; whoever desires to know it more fully should read the whole of the 4th book of the Rationale of the Divine Offices , where he will find a more detailed determination of all these matters. But now we must proceed to explain, in particular, certain of the offices that are spoken in the Mass. On the ninefold supplication. 1 Kyrie eleison. 4 Christe eleison. 7 Kyrie eleison. 2 Kyrie eleison. 5 Christe eleison. 8 Kyrie eleison. 3 Kyrie eleison. 6 Christe eleison. 9 Kyrie eleison; 21 After the entrance chant of the Mass, the ninefold supplication is placed, in imitation of the nine orders of angels and as a mystical representation of the most holy Trinity repeated three times. In it first is said three times: Kyrie eleison; in the second place, three times: Christe eleison; and again in the third place, three times: Kyrie eleison. And this prayer of petition for divine mercy was first taken from the Greeks; among the Latins too it is uttered in the Greek tongue, so that every language may confess to God and utter his praise. It signifies, however, Kyrie eleison: Lord, have mercy; and Christe eleison: Christ, have mercy. For Kyrie is the singular vocative of kyrios, just as domine is the singular vocative of this nominative dominus. Eleison is a Greek verb in the imperative mood, second person, singular number, no differently than miserere among the Latins. From this it immediately becomes clear that Kyrie eleison are always two words and must always be written and spoken separately and distinctly, and likewise Christe eleison are two words to be set down together. Nor should one accept or imitate the ignorance and lack of skill of those who think these words should be spoken together, and likewise written so, in this manner Kyrie eleison, Christe eleison; for by an inept composition, not to say confusion, they join them together, which in no way can

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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 constauerit voce? Certe no minus refugium mu tuam adinuicé co[n]positione hæ duæ dictiones kyrie eleison apud Græcos, quàm 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 an- 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 can they be made to coalesce into one word. For who, I ask, has ever aptly attached the name of the vocative case to the verb of commanding in one and the same word, and from these two words made one by sound? Certainly no less a refuge for mutual composition are these two words, kyrie eleison, among the Greeks, than these two words, domine miserere, among the Latins. And Christe eleison among the Greeks, than Christe miserere among the Latins. Yet no one ought to be thought so foolish as to say that these two words, domine miserere, become one word by composition; or that Christe miserere together form one compound word. Therefore neither do the corresponding Greek words, Kyrie eleison, nor Christe eleison, admit composition with each other. But if anyone should object that this reasoning is invalid, because in one language, as Greek, words are sometimes joined together to form a third word composed from them, and yet the Latin words corresponding to them in meaning do not receive composition in the Latin tongue, just as some words among the Latins are compounded with each other, while similar Greek words refuse in the Greek language the bond and conjunction of composition; and so, in the present case, it may happen thus: the caviller will insist. We do not deny that each of the said languages has its own 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. Yet that there is no composition even among the Greeks in those words is proved by this: that the Latins sometimes place between them whole sentences, embracing the mysteries of human redemption wrought by Christ, in this manner. 1 Kyrie, fountain of goodness, unbegotten Father, from whom all good things proceed, eleison. 2 Kyrie, who sent the Son born to suffer for the crime of the world, that he might save it, eleison. 3 Kyrie, who give the sevenfold gifts of the Spirit, by whom heaven and earth are filled, eleison. 4 Christe, only-begotten of God the Father, whom the holy prophets foretold would be born of the Virgin, eleison. 5 Christe, hagi: composer of the royal heavens: to whom the choir of angels ever sings the melody of glory, standing for the crime, eleison. Chri-

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SACERDOT. 6 Christe, coelitus adhis nostris precibus, pronis mentibus quem in terris deuotè colimus: ad te pie Iesu clamantes, eleison. 7 Kyrie, qui baptizato in Iordanis vnda Christo effulgés specie columbina apparuisti, eleison. 8 Kyrie spiritus al ne:cohêrens patri natoque: vnius vsię consistendo flans ab vtroque, eleison. 9 Kyrie, ignis diuine, pectora nostra succende: vt dignipariter proclamare possimus semper, eleison. Ecce pia fidelium deuotio, duabus illis dictionibus Græcis vocatiuo scilicet & verbo interiecit plenas & perfectas orationes ac sententias: diuinæ maiestatis invocatorias & tribus illis superbeatis personis certo quodam ordine accommodatas. Nam tres primæ: deo patri applicantur, illique particulatim pia vota ferunt. Tres vero mediæ: filio dei, & domino nostro Iesu Christo. Tres autem postremæ: spui sancto, & ad illum solum verba dirigunt. Atqui huiusmodi interiectione & intermedia dictarum clausularum collocatione: vocatiuus kyrie itidem & Christe, integra est dictio, in e literam terminalem desinens, & verbum eleison, etiam ponitur in calce culusque datarum nouem sententiarum, vt dictio perfecta ac complera habens vocalem e, suarum literarum primam & in fronte positam. Igitur sublatis illis sententiis interstitibus quæ à Latinis sunt adiectitiæ: illæ dictiones Græcæ kyrie eleison Xpe eleison etiam sunt duæ & distinctæ dictiones. Nempe illa sententiarum Latinaru[m] interpositio: vnam dictionem in duas non potuit aptè dirimere, neque illarum sublatio atque subtractio: duas dictiones in vna per compositionem poterit co[n]glutinare. Quinimò siue interstes illis Græcis vocabulis quippiam ponatur, siue nihil interhiet alienum: ipsa suapte natura ab inuicem discludi debent & seiunctim proferri. Porrò quemadmodum in hac oratione Latina, & cum spiritu tuo, respon soria ad hanc sacerdotis sacra facientis sanctam imprecatione, dominus vobiscum, duæ illæ dictiones spu[m] & tuo, omnino diuersæ sunt abinuicem: quamuis eade literis & sono syllaba, tu (quæ bis est proferenda) sit finis vnius dictionis & principium alterius, neque illæ duæ dictiones coalescunt in vnam & eande dictione: quemadmodu[m] proferu[n]t imperiti linguæ Latinæ, dicetes, & cu[m] spirituo, quoni[n]a pro- pter

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SACERDOT. 6 Christ, descend from heaven into our prayers, with humble minds, whom on earth we devoutly worship: to thee, pious Jesus, crying aloud, eleison. 7 Kyrie, who, baptized in the waters of the Jordan, shone forth as Christ and appeared in the form of a dove, eleison. 8 Kyrie, Spirit eternal, coexisting with the Father and the Son, of one essence, proceeding from both, eleison. 9 Kyrie, divine fire, enkindle our hearts, that we may be able worthily always to cry out, eleison. Behold the pious devotion of the faithful, which in those two Greek words, namely the vocative and the verb, has inserted full and complete prayers and sentences, invocations of the divine majesty and appropriately fitted to those three sublime persons in a certain order. For the first three are applied to God the Father, and they bring pious vows to him in particular. The next three are to the Son of God and our Lord Jesus Christ. The last three are to the Holy Spirit, and direct the words to him alone. But by this kind of interjection and the placing of the intervening words in the middle of the said clauses, the vocative Kyrie likewise, and Christe, is a complete expression, ending in the final letter e, and the word eleison is also placed at the end of each of those nine sentences, so that the expression is perfect and complete, having the vowel e as the first of its letters and set at the beginning. Therefore, with those intervening sentences removed, which have been added by the Latins, those Greek words kyrie eleison, Xpe eleison, are also two distinct words. Indeed, that interposition of Latin sentences could not aptly divide one word into two, nor could the removal and subtraction of those words join two words into one by composition. Nay rather, whether something be placed between those Greek words, or whether nothing foreign intervene, by their own nature they must be separated from one another and uttered separately. Moreover, just as in this Latin prayer, et cum spiritu tuo, the response to this holy invocation made by the priest, dominus vobiscum, those two words spiritu and tuo, are altogether different from one another: although the same syllables and sound tu, which is to be pronounced twice, is the end of one word and the beginning of another, yet those two words do not coalesce into one and the same word, as the unskilled in the Latin language pronounce, saying et cum spirituo, because for-

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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]similis litera e sit finis vnius da tarum dictionum, & principiu[m] alterius, diuersa tamen secundum numerum. 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]similis est vtriusque prolationis error & ex eodem emanans fonte crassa scilicet ignorantia sermonis tum Græci tu[m] Latini. Secunda[m] autem 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 seiunctæ, 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]texitur dictio imposita: velim eos sciscitari quidna[m] significet ea dictio, & quomodo perfecta[m] possit constituere sententiâ 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

Transcription: Translated (English)

EXPO. 33 because, through ignorance, to those who understand [it] he does not pronounce the syllable twice, but once and again, as they ought; and therefore they foolishly confuse those two words into one. It is no different in this prayer, Kyrie eleison: there are altogether two distinct words, to be pronounced separately and never confused into one, although the letter e at the end of one of the words and at the beginning of the other is similar; yet it is different in number. Because of this identity of the same letter e in species, that confusion of those two Greek words into one was introduced especially, because it was thought that that letter should be pronounced only once, when it ought to be pronounced twice: once at the end of the first word, and once at the beginning of the other, with an intervening pause in pronunciation. Hence it should be thought no less absurd and foolish to pronounce those two Greek words together through a single e, in this way kyrieeleison, Christeleison, than to respond to this priestly voice, dominus vobiscum, with the two words confused into one, and with spiritu. Nothing is more foolish or ridiculous than this kind of response. For the error in both pronunciations is exactly the same and similar, and arises from the same source, namely gross ignorance of both Greek and Latin speech. But the second pronunciation: the Latins all reject. Therefore, by equal reasoning and with the same judgment, they ought also to reject the first, as we intend. Therefore those words must be pronounced separately: as being distinct, and separated from one another by a great difference, of which the former is a noun, the latter a verb, and from them the complete prayer is formed: a supplicatory prayer, and one imploring divine mercy. But if from them, as ordinary people think, one single word is constructed, I would like to ask them what that word means, and how it can make up a perfect sentence if it needs the aid of an added verb. But kyrie eleison is a perfect prayer, and signifies a full and complete sense, meaning as much as “Lord, have mercy.” So too Christe eleison: it is an absolute and complete prayer, signifying the same as “Christ, have mercy.” Finally, someone may object that one must rely on ancient custom, and that custom must be taken as authoritative, since it has always pronounced those words together and presented them as to be written so. I freely admit a correct custom, one consistent with doctrinal reason...

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LA VDA. taneam: in iis, quæ ad cognitione literariam spectant esse sequendam, non autem eam: quæ nulla ratione suffulta ex errore primum inducta est, & recti sermonis imperita. Im- mò verò neque consuetudo illa appellanda est, sed error vetustus & crassa ignorantia: quæ prorsus elimanda est & explodenda. Nemo igitur adeò desipiscat, vt potius illi co- suetudini antiquariæ stare velit: quàm ipsam veritate am- plecti, quæ vbi primùm agnoscitur: relicta vetustate erro- nea, semper obuiis (vt aiunt) manibus est capessenda. Ne- que mihi ea in re velim credatur, sed linguæ Græcæ per- tis: qui ex ipsa Græci sermonis proprietate & natura ita proferendum & scribendum (vt suadere nitimur) docent. Et sanè Græca à Græcis sunt requirenda: neque poterit La- tinus rectè de Græcis dictionibus disserere, quoniam mo- do scribi proferrive debeant aut quid significent: nisi ex Græci sermonis fontibus id hauriant. Quòd si Græcam e- doctos linguam consulant Latini, vt debent: sublata proti- nus erit omnis hac de re controuersia. Cæterum quo sum morum pontificum authore, hæc nouena supplicatio insti- tuta est in vno quoque sancti altaris sacrificio dici debere: & sequentis itidem celebrationis ipsius missæ partes sunt inductæ: ex opusculo Berno. de officio missæ & compen- diario & apprime vtili: liquido constat, quod cum iampri- dem in lucem sit emissum facile & à quouis haberi & legi poterit. Hymnus angelicus. Loria in excelsis deo. Et in terra pax ho minibus bonæ uoluntatis. Laudamus te. Benedicimus te. Adoram te. Glorificæ mus te. Gratias agimus tibi: propter ma gnam gloriam tuam. Domine deus rex cælestis: deus pater omnipotens. Domi- ne fili unigenite: Iesu Christe. Spiritus & alme orphanorum paraclite. 24 Domine deus agnus dei filius patris. Primogenitus Mariæ virginis matris. Qui tollis peccata mundi: miserere nobis. Qui tollis pec- cat

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The old usage should be followed in those matters that pertain to literary knowledge, but not that which, supported by no reason, was first introduced through error and is ignorant of correct speech. Indeed, it should not even be called a custom, but an ancient error and gross ignorance, which must be entirely removed and cast out. Let no one therefore be so foolish as to prefer standing by that antiquated custom rather than embracing the truth itself, which, as soon as it is recognized, must always be taken up with both hands, as they say, abandoning erroneous antiquity. Nor would I wish to be believed in this matter except by those skilled in the Greek language, who teach that it ought to be spoken and written in the manner we are striving to recommend, according to the very nature and usage of Greek speech. And surely Greek matters are to be sought from the Greeks; nor will a Latin be able to speak rightly about Greek words, whether they ought to be written or pronounced in such and such a way, or what they mean, unless he draw that knowledge from the fountains of the Greek tongue. But if the Latins consult those learned in Greek, as they ought, then all controversy on this matter will at once be removed. Moreover, from whose authority of the supreme pontiffs this novena supplication was instituted to be said at each sacrifice of the holy altar, and from whom likewise the parts of the following celebration of the Mass were introduced: from the little work of Berno, On the Office of the Mass , concise and highly useful, it is plainly evident, since it has already long since been published and can easily be obtained and read by anyone. Hymn of the angels. Glory to God in the highest. And on earth peace to men of good will. We praise you. We bless you. We adore you. We glorify you. We give thanks to you for your great glory. Lord God, heavenly King, God the Father almighty. Lord, only-begotten Son, Jesus Christ. Spirit and gracious comforter of the orphaned. 24 Lord God, Lamb of God, Son of the Father, firstborn of the Virgin Mary, mother. You who take away the sins of the world: have mercy on us. You who take away the sins of the world: have mer

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EXPO. 35 cata mundi suscipe deprecationem nostram. Ad Mariæ gloriam. Qui sedes ad dexteram patris: miserere nobis. Quoniæ tu solus sanctus. Mariam sanctificans. Tu solus dominus. Muriam gubernans. Tu solus altissimus. Mariam coronans. Iesu Christe cum sancto spu: in gloria dei patris. Amen. 23 Hæc dei laus dicitur hymnus angelicus: denominatione sumpta ab eius principio, quòd in natiuntate domini angeli post apparitionem factam pastoribus concinuisse sunt auditi, vt testatur Lucas dicens. Et subito facta est cum angelo, multitudo militiæ cælestis: laudantium deum atq; dicentium, gloria in altissimis deo: & in terra pax hominibus bonæ voluntatis. Reliqua verò præsentis hymni præconia, à Symmacho papa adiecta referutur: pietatis in deu[m] & religionis plenissima. Quonla[m] enim angelica voce, gloria deo exibenda esse prædicatur: idcirco sancta ecclesia totaque fidelium congregatio, quintuplici laude protestatur se gloriam deo impendere, dicens. Laudamus te, benedicimus te, glorificamus te, gratias agimus tibi: propter magnam gloriam tuam. Et quoniam hæc omnia, ad deum singulariter sermonem dirigentia, ad insinuandam diuinæ substantiæ pertinent vnitatem, idcirco subiungitur vnius dei inuocatio, tribus personis communis, in his verbis. Domine deus rex cælestis. Non enim ea denominatio, aut patri propria est, aut filio, aut spiritui sancto, sed ipsis omnibus indifferens. At quoniam cum vnitate diuinæ naturæ confitenda est etiam supersanctarum personarum trinitas, ipsa proprius deinde nominibus expromitur. Patris quidem persona, cum subiungit hymnus iste adauctus. Deus pater omnipotens. Filij verò, cum subnectit. Domine fili vngenite, Iesu Christe. Denique spiritus sancti innuitur persona, cum in calce huius hymni id adiicitur, cum sancto spiritu. Cætera verò omnia post expressam filij personam & ante spiritus sancti nuncupationem hic po- C ij sita

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EXPO. 35 receive our supplication. To the glory of Mary. You who sit at the right hand of the Father: have mercy on us. For you alone are holy. Sanctifying Mary. You alone are Lord. Guiding Mary. You alone are most high. Crowning Mary. Jesus Christ, with the Holy Spirit, in the glory of God the Father. Amen. 23 This praise of God is called the angelic hymn, a name taken from its beginning, because at the Nativity of the Lord the angels, after the appearance made to the shepherds, were heard singing together, as Luke testifies, saying: And suddenly there was with the angel a multitude of the heavenly host, praising God and saying, Glory to God in the highest, and on earth peace to men of good will. The remaining praises of the present hymn, added by Pope Symmachus, are referred to as most full of devotion toward God and religion. For since by the angelic voice it is proclaimed that glory ought to be given to God, therefore the holy Church and the whole congregation of the faithful, by a fivefold praise, declares that it offers glory to God, saying: We praise you, we bless you, we adore you, we give you thanks: for your great glory. And since all these things, directing speech to God in a singular manner, pertain to the setting forth of the unity of the divine substance, therefore there is added the invocation of the one God, common to the three persons, in these words: Lord God, heavenly King. For that title is not proper to the Father alone, or to the Son, or to the Holy Spirit, but is common to them all. But since along with the unity of the divine nature the trinity of the superholy persons must also be confessed, the same is then expressed more clearly by names. The person of the Father, indeed, is indicated when this expanded hymn adds: God the Father almighty. The person of the Son, however, when it continues: Lord, only-begotten Son, Jesus Christ. Finally, the person of the Holy Spirit is indicated when at the end of this hymn it is added, with the Holy Spirit. But all the rest after the explicit person of the Son and before the naming of the Holy Spirit here are placed

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LAVDA. sita preconia: ad solum diriguntur sillum dei, duplicem quo illius naturam & diuinam & humanam indicant. Diuinam quidem, cum ipse Iesus Christus dominus, deus, & filius patris vnigenitus prædicatur, & peccata mundi tollere dicitur, quod solius dei est proprium: cum dicat deus per prophetam. < Esa. 43. Marc. 2.> Ego sum, ego sum ipse: qui de leo iniquitates tuas. Et in euangelio apud Marcum. < Esa. 48. Psal. 96. Luca 1.> Quis potest dimittere peccata: nisi solus deus? Humanam verò, cum agnus dei nuncupatur, & ad dexteram patris co[n]siderere perhibetur. Secundum humanam enim naturam: immolatus est pro salute mundi Iesus Christus, & sedet ad dexteram patris. Rursum diuinæ naturæ propria attribuuntur filio dei: cum ipse deinde solus sanctus, solus dominus, & solus altissimus esse nunciatur. In quibus quidem tribus filij dei celebrationibus, particula solus non excludit reliquas duas personas diuinas, patrem inquam & spiritum sanctum: quin potius eas includit, cum illa tria prædicata sanctus, dominus, altissimus. Nempe filius ad patrem in euangelio loquens: ait. Pater sancte, serua eos in nomine tuo: quos dedisti mihi. Idem etiam apud prophetam de patre verba faciens: inquit. Et nunc dominus misit me: & spiritus eius. Denique in psalmo dicit propheta ad deum. < Esa. 48. Psal. 96. Luca 1.> Quoniam tu dominus altissimus super omnem terram: nimis exaltatus es super omnes deos. In euangelio quoque angelus ad sacrosanctam virginem dicit. Et virtus altissimi obumbrabit tibi. Quæ duo postrema scripturæ testimonia ac eloquia: de deo etiam patre haud perperam intelliguntur. Neque difficile fuerit hæc eadem tria etiam de spiritu sancto dici in scripturis: ostendere. Ex quo protinus euadit dilucidum, particulam illam solus: natura alias à diuina vt angelicam & humanam, hic excludere. Non enim angelus aut homo secundum eam rationem sanctus est: qua dicitur deus sanctus, quandoquidem deus est absolute sanctus, dominus, & altissimus: natura sanctitatem habens, dominatum & altitudinem, & ex se. Angelus aute[m] & homo, non suapte natura neque ex se sanctimoniam habet, dominium & celsitudinem: sed participatione & sola gratia, quadamque à deo dependentia, perinde atque aer &

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LAVDA. These praises are directed to the same sign, which indicates his twofold nature, both divine and human. Divine, indeed, when Jesus Christ himself is proclaimed Lord, God, and only-begotten Son of the Father, and is said to take away the sins of the world, which belongs to God alone, as God says through the prophet. <Isa. 43. Mark 2.> I am, I am he: who blots out your iniquities. And in the Gospel according to Mark. <Isa. 48. Psalm 96. Luke 1.> Who can forgive sins, except God alone? Human, however, when he is called the Lamb of God, and is said to sit at the right hand of the Father. For according to his human nature, Jesus Christ was sacrificed for the salvation of the world, and sits at the right hand of the Father. Again, what belongs properly to the divine nature is attributed to the Son of God, when he is then announced as the only holy, the only Lord, and the only Most High. In these three praises of the Son of God, the word “only” does not exclude the other two divine persons, namely the Father and the Holy Spirit; rather, it includes them, since those three predicates—holy, Lord, Most High—also belong to them. Indeed, the Son speaking to the Father in the Gospel says: Holy Father, keep them in your name, those whom you have given me. He also, speaking of the Father through the prophet, says: And now the Lord has sent me, and his Spirit. Finally, in the psalm the prophet says to God. <Isa. 48. Psalm 96. Luke 1.> For you, Lord, are Most High over all the earth; you are greatly exalted above all gods. In the Gospel too, the angel says to the most holy Virgin: And the power of the Most High will overshadow you. These last two testimonies and words of Scripture are also not wrongly understood of God the Father. Nor would it be difficult to show that these same three things are likewise said in Scripture of the Holy Spirit. From this it immediately becomes clear that the word “only” here excludes other natures than the divine, such as angelic and human. For neither angel nor man is holy in that sense in which God is called holy, since God is absolutely holy, Lord, and Most High: having holiness, lordship, and exaltation in and of himself. But angel and man do not have holiness, dominion, and exaltedness by their own nature or from themselves, but by participation and by grace alone, and by a certain dependence upon God, just as air and ...

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EXO. 37 & aqua claritatem mutuantur à sole: per se, lucido. 24 Porrò vltra supradictas particulas in omni ferè mis sarum celebratione secundum ecclesiæ catholicæ ritum dici solitas: adiectæ sunt a sequentibus Symmachum summis pontificibus, & à posteritate receptæ particulæ quædam, huic hymno angelico ita adaueto insertæ: ad omnis sanctam virginem Mariam peculiariter attinentes, & cum de ipsa celebratur officium missæ: ex constitutione ecclesiastica etiam addi consuetæ, quæ hic suis locis: minutiorib[us] literis sunt conscriptæ. Vt ea particula, spiritus & alme: orphanorum paraclite, post filij dei nominationem superaddita est ad complendam continuò trium diuinarum personarum nuuccupationem, quæ sine illius adiectione: primum in fine præsentis hymni completur. Dicitur autem spiritus almus siue sanctus, paraclitus, id est consolator: quia homines humano orbatos solatio & tribulationibus oppressos dulcissima suæ gratiæ infusione interius consolatur. < 1. Cor. 5.> Est enim deus totius consolationis: qui consolatur nos in omni tribulatione nostra. Secunda verò particula adiectitia: vt puta primogenitus Mariæ virgins matris proprietate singularem Christi hominis exprimit: quòd secundum naturam humanam suæ benedictæ matris & quidem virginis primogenitus sit, quoniam ante eum nullus alius ab ea est progenitus. Simul etiam dominus noster Iesus Christus, vnigenitus est virginis matris: quòd post eum nullus alius ab ea sit genus, quemadmodum secundum diuinitatem ipse & primogenitus est dei patris & vnigenitus. Demùm tertia particula superadiecta, ad Mariæ gloriam expetit nostram à Iesu Christo deprecationem suscipi, ad honorem & gloriam suæ sacratissimæ matris. Postremùm tres reliquæ particulæ, respondent tribus diuinis filij dei denominationibus, hic expressis, Vt quoniam solus sanctus est, ipse Mariam est sanctificans. Proprium enim sancti est sanctificare, sicut lucidi illuminare, & calidi calefacere. Sanctificans inquam Mariam, id est sanctam conseruans, & ne labem primæu[us] contraheret originis, gratuita præuentione custodiens. Non autem sanctificans, id est à labe iam co[m]tracta expurgans, vt fortè dicerent aduersarij puritatis co[m]ceptionis super sancte virginis Mariæ, quorum sententia & expositio hac in re no[n] est recipienda. Sanctificauit enim C ii/ pa-

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EXO. 37 & they borrow brightness from the sun: by themselves, they are bright. 24 Moreover, beyond the aforementioned phrases, which are customarily said in almost every celebration of Mass according to the rite of the Catholic Church, certain phrases were added by later supreme pontiffs after Symmachus, and received by posterity, inserted into this angelic hymn thus enlarged: phrases concerning the most holy Virgin Mary in particular, and when the office of Mass is celebrated about her; by ecclesiastical constitution they are also accustomed to be added, and are here written in smaller letters in their proper places. For example, the phrase spiritus & alme: orphanorum paraclite, added after the naming of the Son of God, was superadded to complete at once the invocation of the three divine persons, which without that addition is first completed at the end of the present hymn. Moreover, the Holy Spirit, or the spirit, is called almus, that is, Paraclete, meaning Comforter, because he inwardly consoles men deprived of human solace and oppressed by tribulations by the sweetest infusion of his grace. <1 Cor. 5> For God is the God of all consolation, who comforts us in all our tribulation. But the second added phrase, namely primogenitus, expresses the singularity of Christ the man by the property of the Virgin Mary his mother: because according to human nature he is the firstborn of his blessed mother and indeed of the Virgin, since before him no other was born of her. At the same time, our Lord Jesus Christ is also the only-begotten of his virgin mother, because after him no other is born of her, just as according to divinity he is both the firstborn of God the Father and the only-begotten. Finally, the third superadded phrase, for Mary’s glory, seeks that our supplication to Jesus Christ be received, for the honor and glory of his most sacred mother. Lastly, the three remaining phrases correspond to the three divine names of the Son of God expressed here, so that since he alone is holy, he is the one who sanctifies Mary. For it is proper to the holy to sanctify, just as it is proper to the bright to illuminate, and to the hot to warm. I say he sanctifies Mary, that is, he preserves her as holy and, by gratuitous prevenient grace, protects her lest she contract the stain of original origin. But he is not sanctifying, that is, cleansing from a stain already contracted, as perhaps the opponents of the purity of the conception of the most holy Virgin Mary would say, whose opinion and interpretation in this matter are not to be accepted. For he sanctified her, C ii/ pa-

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18 S X M B O. pater filium suum & misit in mundum, vt dicit ipsamet veritas in euangelio, non quidem quòd eum sorde peccati la befactam emu[n]dauerit, qui sanctus sanctorum est, sed quòd sanctum ipsum genuerit, & co[n]sterna sanctitate reddiderit insignem. Verùm de hoc, alio in loco dictum est. Cæterùm quoniam dei filius, solus est dominus. Mariam dilectam matrem suam gubernat, quandoquidem ipsi domini est, pro- uidentiæ ratione, inter cætera suam gloriosam matrem singulariter gubernat. Demùm quoniam altissimus est dei filius, eximiam suam matrem suæ celsitudinis reddit consortem, eamque corona gloriæ super omnes angelicorum spirituum choros & ordines sanctorum decorauit, longè cæteris præclarius, gloriosius & excellentius. Sanctificat quidem, gubernat & coronat superbenedictus dei filius etiam sanctos angelos & beatos omnes cælestis ciuitatis habitatores. Verùm ea sanctificatio, gubernatio & coronatio, longè inferior est & minor quàm ea, qua superdilectam matrem suam sanctificat, gubernat, & coronat, quemadmodu[m] cælestes spiritus & sancti omnes, ipsa sacra virgine sunt dignitate inferiores atque minore in gradu gloriæ constituti, vt propter eminentiam singularem & præstantiam exuberantissimæ sanctificationis, gubernationis præcipuæ, & gloriosæ coronationis super cæteros merito de ea hic peculiariter dicatur quæ sola supergreditur vniuersos, quòd Iesus Christus dei filius, est Mariam sanctificans, gubernas & coronans. Sed & de hoc alias dictum est. 1 Symbolum Nicænum. Redo in unum deum patrem omnipotentem, factorem cæli & terræ, visibilium omnium & invisibilium. 2 Et in unum dominum Iesum Christum, filium dei uni genitum, & ex patre natum ante omnia secula, deum de deo, lumen de lumine, deum uerum de deo uero genitum non factum, consubstantialem patri, per quem omnia facta sunt. Qui

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18 S X M B O. the father sent his son into the world, as truth itself says in the Gospel, not indeed because he had cleansed him, who is the Holy of holies, from the stain of sin, but because he begot that very holy one, and made him distinguished by eternal holiness. But of this, it has been spoken in another place. Moreover, since the Son of God alone is Lord, he governs his beloved mother Mary; inasmuch as it belongs to the Lord, by reason of providence, among other things singularly to govern his glorious mother. Finally, since the Son of God is the Most High, he makes his excellent mother a partner in his own sublimity, and crowns her with the crown of glory above all the choirs and orders of the angels and of the saints, far more splendidly, more gloriously, and more excellently than the rest. Indeed the super-blessed Son of God sanctifies, governs, and crowns even the holy angels and all the blessed inhabitants of the heavenly city. But that sanctification, governance, and crowning are far inferior and less than that by which he sanctifies, governs, and crowns his super-beloved mother; just as the heavenly spirits and all the saints are themselves inferior in dignity to the sacred Virgin and are placed in a lower rank of glory, so that, because of her singular eminence and the excellence of her most abundant sanctification, her chief governance, and glorious crowning above the rest, it is rightly said here in a special way of her, who alone surpasses all, that Jesus Christ, the Son of God, is the one who sanctifies, governs, and crowns Mary. But of this also it has been spoken elsewhere. 1 Nicene Creed. I believe in one God, the Father Almighty, maker of heaven and earth, of all things visible and invisible. 2 And in one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all ages, God of God, Light of Light, true God of true God, begotten, not made, consubstantial with the Father; by whom all things were made. Who

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EXPO. 39 3 Qui propter nos homines & propter nostram salutem descendit de cælis, & incarnatus est de spiritu sancto ex Maria uirgine & homo factus est. 4 Crucifixus etiam pro nobis sub Pontio Pilato passus & sepultus est. 5 Et resurrexit tertia die secundum scripturas. 6 Et ascendit in cælam: sedet ad dexteram patris. 7 Et iterum uenturus est cum gloria iudicare uiuos & mortuos, cuius regni non erit finis. 8 Et in spiritum sanctum: dominum & uiuificantem, qui ex patre filióque procedit, qui cum patre & filio simul adoratur & conglorificatur, qui locutus est per prophetas. 9 Et unam sanctam catholicam & apostolicam ecclesiâ. 10 Confiteor unum baptisma in remissionem peccatoru[m] 11 Et expecto resurrectionem mortuorum. 12 Et uitam uenturi seculi. Amen. II Symbolum istud, Nicenum dicitur, quòd in concilio Niceno à trecentis octodecim patribus fuerit ordinatum, & à Marco illius tempestatis summo pontifice publicè in ecclesia decantari institutum. Nonnulli tamen istud Constantinopolitanum vocant symbolum, ipsumque dicunt à centum quinquaginta patribus in synodo Constantinopolitana post Nicenam celebrata fuisse collectum, atque à Damaso summo pontifice post Marcum quarto secundum ipsius concilij decretum certis quibusdam diebus in officio misce pronunciari debere constitutum. Prior tamen sententia vulgatior est, & secundum illam denominatio frequentior atque receptior, quandoquidem ferè ab omnibus symbolum Nicenum dicitur, à paucis verò Constantinopolitanum. Verùm id parum refert, quoniam quod Nicena synodus primum composuit & collegit deinde sequens Constantinopolitana patrum contio approbauit, aut fortasse particulas aliquas ob emergentes de nouo & C iiiij insur-

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EXPO. 39 3 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. 4 Was crucified also for us under Pontius Pilate; suffered and was buried. 5 And rose again the third day according to the Scriptures. 6 And ascended into heaven: sits at the right hand of the Father. 7 And he shall come again with glory to judge the living and the dead, whose kingdom shall have no end. 8 And in the Holy Spirit: the Lord and giver of life, who proceeds from the Father and the Son, who with the Father and the Son together is adored and glorified, who spoke by the prophets. 9 And one holy catholic and apostolic Church. 10 I confess one baptism for the remission of sins. 11 And I look for the resurrection of the dead. 12 And the life of the world to come. Amen. II This symbol is called Nicene, because in the council of Nicaea it was ordained by three hundred and eighteen fathers, and by Mark, supreme pontiff of that time, established to be publicly sung in the church. Some, however, call this the Constantinopolitan symbol, and say that it was compiled by one hundred and fifty fathers in the synod of Constantinople celebrated after Nicaea, and that Damasus, supreme pontiff after Mark, in the fourth place according to the decree of that council, decreed that it should be pronounced in the office on certain days. The former opinion, however, is more common, and according to it the denomination is more frequent and accepted, since it is called the Nicene symbol by almost everyone, but by few the Constantinopolitan. But that matters little, since what the Nicene synod first composed and collected, the following council of the fathers at Constantinople approved, or perhaps certain parts, owing to newly arising and

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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. Diciditur 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] Nicanu[m]. PETRVS 1 Credo in deu[m] patrem omnipotente[m], creatorem cali & terra. ANDRAS. 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] sta[n]tiale[m] patri, p[er] que[m] o[mn]ia facta sunt.

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SYMBOL. He added that heresies of insurgents were to be cut off. Therefore both opinions are easily consistent with the truth; and both designations, whether of the Nicene or of the Constantinopolitan symbol, are correct. For since the catholic faith of both councils is one, expressed in this symbol, there should not be any serious controversy about its name. But this greater (as they call it) symbol is divided into twelve articles, and special parts, which especially express some statement of orthodox faith; just as the symbol of the apostles (which they call the lesser, because it is shorter and more concise) also comprises twelve articles, corresponding to the twelve apostles, each of whom added his own article to the collection. And the articles of this symbol correspond in a certain order and agreement of statement with the articles of the symbol of the apostles. The first, namely of the one, by uttering the same statement 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 elaborate, since because of the shameless persistence of heretics it was necessary afterward to express many things in detail, which at the beginning of the rising Church had been kept back. And for making this declaration against the refutation of heresies, it was necessary to add many things that had not previously been expressed. The concordance and reconciliation of the two said symbols, article by article, and their mutual correspondence, is made clear by the following description. Concordance of the symbols. Symbol of the Apostles. Symbol of Nicaea. PETRUS 1 I believe in God the Father almighty, creator of heaven and earth. ANDREAS. 2 And in Jesus Christ, his only-begotten Son, our Lord. JACOBUS 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, of one substance with the Father, through 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 & mortuos. MATTHAEVS 8 Credo in spiritu sanctum. IACOBVS. 9 Sanctam ecclesiam catholicam, sanctorum communionem SIMON. 10 Remissionem peccatorum. THADEVS. 11 Carnis resurrectionem. MATTIAS. 12 Vitam aterna. Qui propter nos homines & p[ro]pter nostrâ saluté: descedit 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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41 3 Who was conceived by the Holy Spirit, born of the Virgin Mary. JOHN. 4 Suffered under Pontius Pilate; crucified, dead, and buried. PHILIP. 5 He descended into hell; on the third day he rose from the dead. BARTHOLOMEW. 6 He ascended into heaven; sitteth at the right hand of God the Father Almighty. THOMAS. 7 From thence he will come to judge the living and the dead. MATTHEW. 8 I believe in the Holy Spirit. JAMES. 9 The holy catholic church, the communion of saints. SIMON. 10 The forgiveness of sins. THADDEUS. 11 The resurrection of the flesh. MATTHIAS. 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 he 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: whose kingdom shall have no end. And 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 is together worshipped and glorified, who spake by the prophets. And one holy catholic and apostolic church. I confess one baptism unto the forgiveness 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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42 SYMBOLO. ANNOTATIONS. In primo articulo. Credo in vnu[m] deum. Hic primum credenda proponitur, vnitas deitatis ad excludendam deorum pluralitatem: quàm per idolorum cultum antiquus humani generis hostis inducere tentavit. Et hanc quidem diuinæ substantiæ vnitatem: etiam Moyses populo Israelitico insinuat, cum ait. Audi Israel, dominus deus tuus. deus vnus est. Et complures alij sanctæ scripturæ loci: huic indiuiduæ vnitati dei astipulantur atque consentiunt. Ad quoniam in vnitate diuinitatis etia[m] profite[n]da est diuinaru[m] personarum trinitas, etiam hæc deinde explicatur propriis nominibus. primum patris hoc in loco. & paucis interiectis, filij. & paulo post: spiritu sancti. Cum autem præsens symbolum deum patrem vocat omnipotentem, factorem cæli & terræ, factorem etiam visibilium omnium & in visibilium: non sunt ab illis denominationibus secludendi filius & spiritus sanctus. quonia[m] communes sunt & promiscuæ omnibus diuinis personis: diuinamque concernentes naturam siue virtutem. Est enim estam filius, omnipotens & factor cæli & terræ. & spiritu sanctus itidem omnipotens: & cæli terræque creator. quoniam diuinarum personarum ad extera profusa operatio: vna est & eadem, sicut & virtus & substantia. Nempe ad filium dei dicit psalmus. Initio tu domine terram fundasti: & opera manuum tuarum sunt cæli. Et Paulus ad colossences dicit de eodem. In ipso condita sunt vniuersa[m] cælis & in terra, visibilia & inuisibilia. At verò de spiritu sancto dicit psalmus. Emitte spiritum tuum & creabuntur & renouabis faciem terræ. Et Iob de eodem. Spiritus dei fecit me: & spiraculum omnipotentis viuificavit me. Demùm de filio & spiritu sancto dicit psalmus. Verbo domini, cæli firmati sunt: & spiritu oris eius, omnis virtus eorum. Porrò hic cæli & terræ factor dicitur deus: ad damnandam Manicheorum impietatem dicentium inuisibilia quidem & spiritualia entium genera vt mentes angelicas, à deo esse creata. visibilia verò & sensibilia corpora: à malo principio & dæmone tenebrarum principe ad ortu[m] esse deducta. cõtra quos est illud psalmi verbu[m]. B. cuius de Iacob adiutor eius spes ei in domino deo ipsius: qui fecit cælu[m] & terræ, mare & omnia quæ in eis sunt. Dicitur autem factor, qui non ex propria substantia, sed

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42 SYMBOL. ANNOTATIONS. On the first article. I believe in one God. Here, first of all, the unity of the Godhead is proposed for belief, to exclude the plurality of gods, which the ancient enemy of the human race attempted to introduce through the worship of idols. And this unity indeed of the divine substance Moses also signifies to the people of Israel, when he says: Hear, O Israel, the Lord your God, God is one. And many other places of Holy Scripture agree and assent to this indivisible unity of God. But since in the unity of the divinity the trinity of the divine persons must also be professed, this too is then explained by its proper names: first of the Father in this place, and after a few words, of the Son, and a little later: of the Holy Spirit. And when the present symbol calls God the Father almighty, maker of heaven and earth, maker also of all visible and invisible things, the Son and the Holy Spirit are not to be excluded from those titles, since they are common and shared by all the divine persons, and pertain to the divine nature or power. For the Son is also omnipotent, and maker of heaven and earth; and the Holy Spirit likewise omnipotent, and creator of heaven and earth. For the external operation of the divine persons is one and the same, just as also is the power and substance. Indeed, concerning the Son of God the Psalm says: In the beginning, O Lord, you laid the foundation of the earth, and the works of your hands are the heavens. And Paul says to the Colossians of the same one: In him all things were created in heaven and on earth, visible and invisible. But concerning the Holy Spirit the Psalm says: Send forth your Spirit and they shall be created, and you shall renew the face of the earth. And Job says of the same: The Spirit of God made me, and the breath of the Almighty gave me life. Finally, concerning the Son and the Holy Spirit the Psalm says: By the word of the Lord the heavens were established, and by the spirit of his mouth all their power. Moreover, here God is said to be the maker of heaven and earth to condemn the impiety of the Manicheans, who say that the invisible and spiritual kinds of beings, such as angelic minds, were created by God, but that visible and sensible bodies were brought into being by an evil principle and by the demon, prince of darkness. Against these is that saying of the Psalm: Blessed is the God of Jacob, whose help is his, whose hope is in the Lord his God, who made heaven and earth, the sea, and all that is in them. He is called the maker, because not from his own substance, but

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EXO. 43 sed aliunde aliquid produxit, vt ex nihilo aut extrinseca materia. Vt architectus facit domum & eius dicitur opifex: quoniam ex materia præsubsistent eam constituit. Et deus, factor dicitur cæli & terræ, quoniam ex nihilo cælu[m] terrâmque produxit. Idcirco specialiori appellatione, in symbolo apostolico creator cæli & terræ dicitur. Est enim creator, qui ex nihilo quippiam deducit ad ortum. Quare qui creator est, idem est & factor: non autem conuersim retroagitur. Sicut qui creat facit: nô autem ediuerso quicunque facit creat. Et homo quidé facit opus arte, & factor dicitur. Solus autem deus, creator est, & creare, ipsius proprium. 1 In secundo articulo. Et in vnum dominu[m]. Hic secunda exprimitur diuinæ trinitatis persona scilicet filius dei, in quem credere debeamus. Qui & dominus hic nuncupatur, ad impietatem illorum elidendâ: qui filiu[m] perfectio[n]e & authoritate minore esse patre, & quasi seruum atque subiectum illi oblataru[n]t, quod vtique locu[m] habere nequaquam potest, si vt pater dominus est, ita & filius domin[us]. Qui enim æquam cum altero habet dominationis nuncupationem & authoritatem: quomodo minor aut inferior eo poterit haberi? Neque sine scripturæ testimonio, ipsum domini nomen filio hic ascribitur. Scribit < 1. Cor. 1> nanque ad Corinthios Paulus. Et vns dominus Iesus Christus, per quem omnia, & nos per ipsum. Ide quoque, filius dei vnigenitus hic dicitur, quòd solus ex substantia patris est genitus. Illi verò de quibus dicit euangelista. Quotquot auté recoperunt eum: dedit eis potestate[m] filios dei fieri, iis qui credunt in nomine eius, filij quidem dei < Ioan. 1> sunt nucupatione, participatione, adoptione, & gratia, nô autem substantia neque natura. Dominus autem noster Iesus Christus, dei filius est substantia atque natura, & solus quidem, ideo hic merito dicitur filius dei vnigenitus, sicut etiam de ipso testatur euangelista, cum ait. Et vidimus < Ioan. 1> gloriâ eius: gloriâ quasi vnigeniti à patre. Et paulò pòst, vnigenitus qui est in sinu patris, ipse enarrauit, Eade quo < Ioan. 1> que ratione in symbolo apostoloru[m], vnicus dei filius hoc in articulo appellatur. 1 Reliquæ autem huius articuli < Ioan. 1> particulæ, ad extirpandam hæresim Archianorum (quæ in concilio Nicæno potissimum est damnata) sunt adiectæ. Quoniam enim illi filium dei non ex substantia patris < natum>

Transcription: Translated (English)

EXO. 43 but from elsewhere it produced something, as from nothing or from extrinsic matter. As an architect makes a house and is called its workman: because from pre-existing matter he constructs it. And God is called the maker of heaven and earth, because from nothing he produced heaven and earth. Therefore, by a more special appellation, in the Apostles’ Creed he is called Creator of heaven and earth. For he is creator, who brings something forth from nothing into existence. Wherefore he who is creator is also maker: but not conversely. Just as he who creates makes; but not the other way around, for whoever makes does not necessarily create. And man indeed makes a work by skill, and is called maker. But God alone is Creator, and to create is proper to him. 1 In the second article. And in one Lord. Here the second person of the divine Trinity is expressed, namely the Son of God, in whom we ought to believe. And he is here called Lord, to refute the impiety of those who have set forth the Son as lower than the Father in perfection and authority, and as though a servant and subject to him, which certainly can by no means hold, if as the Father is Lord, so also the Son is Lord. For how can he be held inferior or lower than another, who has an equal title of lordship and authority with the other? Nor is the name of Lord assigned here to the Son without the testimony of Scripture. For Paul writes to the Corinthians, And one Lord Jesus Christ, through whom are all things, and we through him. Therefore also, the Son of God is here called only-begotten, because he alone is begotten from the substance of the Father. But those of whom the evangelist says: As many as received him, to them he gave power to become the sons of God, to those who believe in his name, indeed sons of God are by appellation, participation, adoption, and grace, but not by substance nor by nature. But our Lord Jesus Christ is the Son of God by substance and by nature, and alone indeed; therefore he is here rightly called the only-begotten Son of God, as the evangelist also testifies of him when he says: And we saw his glory: the glory as of the only-begotten from the Father. And a little later, the only-begotten who is in the bosom of the Father, he has made him known, and in the same way for this reason in the Apostles’ Creed the only Son of God is named in this article. 1 But the remaining parts of this article were added for the uprooting of the heresy of the Archians, which was especially condemned in the Council of Nicaea. For since they denied that the Son of God was born from the substance of the Father

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SYMBO. 44 natum esse dicebant, sed ex non extantibus productum, neque patri coæternum confitebantur, sed longo durationis interuallo post patrem & intempore ad esse productu[m] sides catholica eis omnino aduersa filium dei hic profitetur ex patre id est substantia patris natum: & ante omnia quidem secula siue spacia temporalia, vt hoc verbo, deo patri coæternus esse insinuetur. Et quidem ex sacris etia[m] <Psal. 109> depromptum est eloquiis, in quibus ad filium pater dicere legitur. Ex vtero ante liciferum genui te. Et rursum. <Psal. 2> Filius meus est tu, ego hodie genui te. Vbi particula hodie, <Eccl. 24> nota est æternitatis. Insuper æterna dei sapientia quæ filius dei est, de seipsa idem co[n]testatur dicens. Ego ex ore altissimi prodiui, primogenita ante omnem creaturam, <Prouer. 8> Nondum erant abyssi, & ego iam concepta eram ante omnes colles ego parturiebar. & multa alia in hanc sententiam, apud Salomonem in prouerbiis leguntur. Præterea negauerunt Arrhiani filium esse deum, cum creaturam ipsum esse contenderint. Fides verò orthodoxa hic eum confitetur deum esse de deo gentium, vt omnino intelligatur consimilis esse eiusdemque naturæ cum deo patræ gignente. quemadmodum in perfectis rerum naturalium generationibus videmus ignem gegni de igne, oliuam de oliua, equum de equo, & hominem de homine. vt tota naturæ vniversitas proclamet suo partu & foetura licet improportionaliter inferiore: filium dei esse verum genimé patris, & deum de deo genitum. Sed ne quis autumet hâc flij à patre generationem, corporalem esse, & per diuisionem substantiæ diuulsionemve fieri, quomodo corporum fiunt generationes, subiungit symbolum Nicenum, filium dei natum ex patre, vt lumen de lumine: spirituali scilicet immo super spirituali & superintellectuali generatione. Videmus enim lucem siue lumen (nam illa duo hoc in loco pro eodem sumuntur) producere de se nativum splendorem sine aliqua sui diminutione aut dissectio[n]e suæ substantiæ. Ita sanè filius ipse dei ex sustantia patris sine paternæ sustantiæ imminutione aut partitione ineffabiliter prodit, Porrò ad insinuandam hanc admirabilem generationem, magno interstitio productiones omnes corporum longe transcendenté, ipse dei filius in sacris eloquiis nunc lumen appellatur, nunc lux, interdum candor, nun- nunquam

Transcription: Translated (English)

They said that he was born, but produced from things that do not exist, nor did they confess him to be coeternal with the Father, but brought into existence after the Father, separated by a long interval of duration and by time. The Catholic faith, altogether opposed to them, professes here the Son of God to be begotten from the Father, that is, from the substance of the Father, and before all ages indeed, or temporal periods, so that by this word it may be intimated that he is coeternal with God the Father. And indeed this is also drawn from the sacred writings, in which the Father is read to say to the Son: “From the womb before the morning star I begot you.” And again: “You are my Son; today I have begotten you.” Where the word “today” is a sign of eternity. Moreover, the eternal wisdom of God, which is the Son of God, bears witness of itself in these words: “I came forth from the mouth of the Most High, the firstborn before every creature”; “The depths were not yet, and I was already conceived; before all the hills I was brought forth.” And many other things to this effect are read in Solomon in Proverbs. Furthermore, the Arians denied that the Son is God, since they maintained that he himself was a creature. But orthodox faith here confesses him to be God from God, so that it may be understood that he is altogether like and of the same nature as God the Father, the begetter. Just as in the perfect generations of natural things we see fire begetting fire, an olive from an olive, a horse from a horse, and a man from a man, so that the whole universe of nature proclaims by its birth and offspring, though in a lower and disproportionate way, that the Son of God is the true offspring of the Father, and God begotten of God. But lest anyone should suppose that this generation of the Son from the Father is bodily, and takes place through division or separation of substance, as generations of bodies take place, the Nicene Symbol adds that the Son of God is born of the Father, as light from light: namely, by a spiritual, indeed super-spiritual and super-intellectual generation. For we see light, or lumen—for in this place those two are taken as the same—produce from itself a native brightness without any diminution of itself or cutting apart of its substance. So indeed the Son of God himself proceeds ineffably from the substance of the Father, without any lessening or division of the paternal substance. Moreover, to signify this admirable generation, far transcending all bodily productions by a great interval, the Son of God himself is in the sacred writings now called light, now brightness, sometimes candor, and sometimes not...

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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 ab re, 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 < Psal. 81> dicit Psalmus. Ego dixi, dij estis, & filij excelsi omnes. ad confutandam hanc vesaniam, fides catholica cõfitetur hic ipsum dei filiu esse veru deu, natu de patre deo vero. quéadmodu naturali pductioe nascitur homo ver de homine verò, & ver 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 of other names of similar meaning. Light. John, in the first chapter. < John 1 > This one came as testimony, to bear witness to the light. He was not that light, but that he might bear witness to the light. < Psalm 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 you is the fountain of life: and in your light we shall see light. < Psalm 43 > Light. John in the first chapter: He was the true light, which enlightens every man coming into this world. And the prophet in the psalm. < Wisdom 7 > Send forth your light and your truth; they themselves have led me and brought me into your holy mountain, and into your tabernacles. Where, by the naming of light, in both places the Son of God is indicated. < Heb. 1 > Brightness. Wisdom in the seventh chapter, of eternal wisdom, which is the Son of God: He is the vapor of the power of God, and a certain pure emanation of the clarity of Almighty God; and therefore nothing defiled falls upon it. < Isaiah 53 > For he is the brightness of eternal light, and the spotless mirror of the majesty of God. < Psalm 81 > Splendor, Paul to the Hebrews. Who, since he is the brightness of the Father’s glory and the figure of his substance. Nor is it unfitting that the Son of God here be called light from light, or light from light, since in sensible things there is no generation closer or more near to that eternal generation of the Son from the Father (which is inexpressible, as the prophet says), nor is there any mode more suitable for expressing this superdivine generation than the generation of splendor from light. And furthermore, because the Arians and Eunomians, not unlike them in impiety, among their execrable blasphemies also invented this: that the Son of God was not true God, nor by nature, but was called God only by a name and by common participation of the name, as also concerning men the Psalm says: < Psalm 81 > I said, you are gods, and all of you sons of the Most High. In refutation of this madness, the catholic faith confesses here that the very Son of God is true God, born by nature from God the true Father, just as a man is naturally born from a true man, and a flower from a flower. Moreover, the Arians asserted that the Son of God was made and fashioned by God the Father out of nothing; therefore they posited that he has a substance different from the Father’s, and wholly divided. But orthodox faith professes that he was begotten from the substance of the Father, and altogether like the begetting Father in nature. It denies, however, that he was made by the Father, since a creature is neither from the substance of the maker, nor,

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46 SYMBO. < Ioan. 10 Ioan. 1> quenaturæ cognatione illi respondens, non est etiam ipsi facienti coeua, neque naturali productione sed sola vo- luntatis ipsius factoris libertate prodit ad ortum. Fatetur etiam syncæra fides dei filium consubsta[n]tialem esse patri, et usdemque penitus esse substantiæ cum patre: secundu[m] illud domini nostri verbum de seipso. Ego & pater vnum sumus. Demùm & illud adiicitur hoc loco, quòd per filiu[m] dei facta sunt omnia, quemadmodum euangelista Ioannes de ipso dei verbo dicit: quòd omnia per ipsum facta sunt, & sine ipso factum est nihil. Neque ex eo rectè quis collegerit, quoniam omnia per ipsum dei filiu[m] facta sunt: & ipsum quoque factum esse, nam omnium nomine, duntaxat creaturæ omnes comprehenduntur: non aute[m] deus ipse qui est super omnia, & omniu[m] ambitu atque vniuersitate nequaquam comprehenditur. Nam si factum dixeris < Ioan. 10 Ioan. 1> filium dei cu[m] omnia per ipsum facta sint, & ipse per se ipsum siue à seipso factus esset, quod veritati omnino est dissonum, nihil enim sui ipsius est principium: & nihil vnquam seipsum producit aut facit. Sunt autem omnia per ipsum dei filium facta: non quidem vt per instrumentum extrinsecum quo vsus fuerit deus pater in mundi producione, vt cooperatorio & adminiculario ad rerum productionem, quemadmodum dixerunt Arrhiani, sed tâquam per internam & naturalem patris virtutem & sapientiam: illi intimam, eassentialem, & propriam. Omnia enim (vt ait psalmista) in sapientia fecit deus. Ideo & paulus dicit: quòd per filium dei pater fecit & secula. Est enim ipse: virtus & sapientia patris. 3 In tertio articulo. Qui propter nos homines. Hic articulus & sequentes vsque ad octauum: ea proponu[n]t credenda quæ ad Christi pertinent humanitatem, naturamque humanam ab eo assumptam. Et præsens quidem articulus < Luc. 19 1, Timot. 1> incarnationem domini continet: eius primum depromens causam, quod scilicet facta est propter nos homines & propter nostram salutem, quod & dominus noster in euangelio co[m]probat: dicens. Venit filius hominis quærere, & saluum facere, quod perierat. Et beatus Paulus ad Timothæum scribens: ait. Fidelis sermo & omni acceptione dignus: quia Christus Iesus venit in hunc mundu[m], peccatores saluos facere. Quem locum exponens Au- < gustinus:>

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46 SYMBO. < Ioan. 10 Ioan. 1> responding to him by the kinship of nature, it is not even coeternal with the one who makes it, nor does it come forth by natural generation, but only by the freedom of the maker’s own will. Sound faith also confesses the Son of God to be consubstantial with the Father, and altogether of the same substance as the Father, according to that word of our Lord concerning himself: “I and the Father are one.” Lastly, it is also added in this place that all things were made through the Son of God, just as the Evangelist John says of the Word of God itself, that all things were made through him, and without him nothing was made. Nor would anyone rightly infer from this that, because all things were made through him, the Son of God was also made; for under the name of all things only all creatures are comprehended, not God himself, who is over all and by no means contained within the scope and totality of all things. For if you were to say that the Son of God was made, since all things were made through him, and that he himself was made through himself or by himself, this would be wholly contrary to the truth, for nothing is the beginning of itself, and nothing ever produces or makes itself. But all things have been made through him, the Son of God, not indeed as through an external instrument which God the Father used in the production of the world, as a co-worker and helper in the making of things, as the Arians said, but as through the Father’s inner and natural power and wisdom, intimate, essential, and proper to him. For all things, as the psalmist says, God made in wisdom. Therefore Paul also says that through the Son of God the Father made the ages. For he himself is the power and wisdom of the Father. 3 In the third article. Who for us men. This article and the following ones up to the eighth set forth those things to be believed which pertain to Christ’s humanity, and to the human nature assumed by him. And this present article < Luc. 19 1, Timot. 1> contains the incarnation of the Lord, first setting forth its cause, namely that it was made for us men and for our salvation, which our Lord also confirms in the Gospel, saying: “The Son of Man came to seek and to save that which was lost.” And blessed Paul, writing to Timothy, says: “This is a faithful saying and worthy of all acceptance, that Christ Jesus came into this world to save sinners.” Explaining this passage Au- < gustinus:>

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EXO. 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 sacrosæctam virgine Spiritus (inquit) sanctus superueniet in te, & virtus altissimi obúbrabit tibi. Ipsiùs 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 & studiose 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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EXO. 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 throughout the whole world a great sick man was lying ill. The sick man himself was the human race, which had all perished, since one sinned in whom all were. But one without sin came, to make all safe from sin. This is Augustine. Finally, the same angel confirms this, saying to Joseph concerning the Son of God already conceived: You shall call his name Jesus, for he himself shall save his people from their sins. But the Son of God descended from the heavens, not indeed because by the Incarnation he left the heavens, or because before the Incarnation he had not been on earth, he who by 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 he 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, by the assumption of our nature, he began to be on earth in a new manner of existing, namely by the hypostatic union and the joining of divinity with humanity in one person, in a way in which before he had not been on earth. This manner of speaking, moreover, 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. Moreover, that he was incarnate by the Holy Spirit from the Virgin Mary is shown by the words of the angel to that most sacred Virgin: The Holy Spirit, he says, shall come upon you, and the power of the Most High shall overshadow you. Likewise his words to Joseph, the husband of Mary: That which is born in her is of the Holy Spirit. Finally, when in the recitation of this symbol that clause is said, And was made man, and in the Gospel of Saint John that clause expressing the same meaning in other words, And the Word was made flesh, surely and always with care should be recommended and observed by anyone reciting a humble bending and bowing of the knees toward the earth, a rite piously instituted by the Church in representation and veneration of that supreme humility, by which the Son of God emptied himself and humbled himself, taking the form of a servant, and being found in habit as

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48 SYMBOL. vt homo. Inclinauit enim tunc cælos & descendit in terræ: cui & nos humili inclinatione conformari ac respondere debemus. 4 In quarto articulo. Crucifixus etia pro nobis. Hic articulus crucifixionem Christi & passionem exprimit: simul & ei sepulturam, quæ omnia ex sacra quatuor eu[m] gelistarum narratione dilucide constant. Porrò quòd pro nobis & pro nostra salute atq[ue] redemptione crucifixus est Christus, vt præsens dict locus: attestatur beatus Petrus dicens. Christus passus est pro nobis: vobis relinquens exemplum, vt sequamini vestigia eius. Qui peccata nostra ipse pertulit in corpore suo super lignu[m], vt peccatis mortui iustitiæ viuamus, cuius liuore sanati estis. Et idem alio in loco. Christus semel pro peccatis mortuus est, iustus pro iniustis: vt nos offerret deo mortificatos quidem carne, viuificatos autem spiritui Et multis aliis in locis idem perhibetur. 5 In quinto articulo. Et resurrexit tertia die secu[n]dum scripturas. Resurrectionis Christi à mortuis mysterium: in præsenti articulo reseratur. In quo non ociose neque ab re apposita est illa particula: secundu[m] scripturas, quoniam resurrectio Christi à mortuis (quòd supra naturæ leges sit & iura) difficilius cæteris nostræ redemptionis mysteriis & tardius recepta atque persuasa fuit mentibus humanis. Vnde & discipulis post multas manifestationes Christi à mortuis suscitati ipsis factas, post multa itidè argumenta signa & indicia quibus præbuit seipsum illis viuum: adhuc subdubitarunt de illius resurrectione: vt iam in cælum ascensurus Christus exprobrauit illis incredulitatem illorum: & duriciam cordis ad credendum. Athenienses item audita resurrectione mortuoru[m] à beato Paulo, cum stans in medio Acreopagi verba vitæ & salutis æternæ ipsis annunciaret: irriserunt eum. Itaque vt omnis collatur occasio ambiguitatis atque materia: adiecta illa particula signat Christi resurrectionem in scripturis prænunciatam esse, vt in psalmis & evangelis, & eo modo quo prædicta est à scripturis: eam esse completam. Cum itaque scripturis sanctis indubitato credendum sit: absque vlla hæsitatione & Christum à mortuis resurrexisse (vt perhibent scripturæ) credendum est: Cæterum coniectari

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48 SYMBOL. of a man. For then he bowed the heavens and came down upon the earth; and to this we also ought to be conformed and to respond with humble inclination. 4 In the fourth article. He was also crucified for us. This article expresses the crucifixion of Christ and his passion; together with his burial also, all of which clearly stand forth from the sacred narration of the four evangelists. Moreover, that Christ was crucified for us and for our salvation and redemption, as the present passage attests, blessed Peter says: Christ suffered for us, leaving you an example, that you should follow in his steps. He himself bore our sins in his body upon the wood, that, dead to sins, we might live to righteousness; by whose stripes you were healed. And in another place he says the same: Christ once died for sins, the just for the unjust, that he might offer us to God, mortified indeed in the flesh, but made alive in the spirit. And in many other places the same is testified. 5 In the fifth article. And he rose again on the third day according to the Scriptures. In the present article is revealed the mystery of Christ’s resurrection from the dead. In this, that phrase is not uselessly nor without reason added: according to the Scriptures, because the resurrection of Christ from the dead, since it is above the laws and order of nature, was more difficult than the other mysteries of our redemption, and was more slowly received and persuaded to human minds. Hence even the disciples, after many manifestations made to them of Christ raised from the dead, after many likewise arguments, signs, and indications by which he showed himself alive to them, still doubted somewhat concerning his resurrection, so that as Christ was now about to ascend into heaven he reproached them for their unbelief and hardness of heart in believing. The Athenians also, when they heard of the resurrection of the dead from blessed Paul, as he stood in the midst of the Areopagus proclaiming to them the words of life and eternal salvation, mocked him. Therefore, so that every occasion of doubt and every matter of uncertainty may be removed, that added phrase signifies that Christ’s resurrection was foretold in the Scriptures, as in the Psalms and the Gospels, and that in the manner in which it was foretold by the Scriptures, it has been fulfilled. Since, therefore, the holy Scriptures must be believed without doubt, without any hesitation it must also be believed that Christ rose from the dead, as the Scriptures testify. Moreover, to conjecture

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EX PO. 49 sectari facile potest ea particula, qua de re verba facimus, ex Paulo esse desumpta: qui in prima ad Corinthios epistola eam similiter expressit, hoc pacto. Tradidi vobis imprimis quod & accepi: quoniam Christus mortuus est pro peccatis nostris secundum scripturas, & quia sepultus est, & quia resurrexit: tertia die secundum scripturas. 6 In sexto articulo. Et ascendit in cælum. Hic articulus, ascensionis Christi in cælum cōtinet assertionem: quâ sancti evangelistæ Lucas & Marcus: itidem & acta apostolorum luculenter expromunt. Cæterum obiter & illud hic annotandum est, quod in medio ferè cursu prætermissum fuerat, symbolum scilicet apostolicum præcedenti articulo de resurrectione Christi adiecisse etia[m] descensum Christi ad inferna: cuius in symbolo Nicæno non fit expressamentio. Non tamen minus credi debet ille Christi ad inferos descensus: quàm si hic etia[m] fuisset expressus, quoniam ex scripturæ testimoniæ perspicuè colligitur: vt ex eo verbo domini nostri ad Iudæos. Sicut fuit Ionas tribus diebus & tribus noctibus in ventre ceti: sic filius hominis tribus diebus & tribus noctibus in corde terræ. Quippe Cetus typum gerit inferorum & daemonis, insatiabili voragine animas deglutientis. Cor autem terræ: ipsius est meditullium & mediastimus locus: in quo omnium sententia infernus carcer est constitutus. Fuit ergo filius hominis tribus diebus & tribus noctibus in corde terræ: cum tanto temporis curriculo scilicet triduo suæ mortis & sepulturæ sacratissima ipsius anima apud inferos subsistit. Neque potest aptè locus ille euangelicus accommodari ad sepulturam Christi, per quam corpus ipsius emortuum triduo fuit terra conditum. Nam cum ipsum fuerit repositum in sepulchro exciso in petra & no[n] alte humo infossum: non rectè dixerit quispiam ipsum in medio terræ fuisse collocatum. Quare neque ratione corporis sui ipse filius hominis verè diceretur fuisse in corde terræ: sed ratione animæ, quæ descendit ad inferos, vt iam dictum est. Complura eiusde[m] descensus Christi ad inferos testimonia, alias à nobis adducta: hic consulto prætermittimus, ne in re clara citemus testes minus necessarios. D In

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EX PO. 49 It can easily be inferred from that passage, of which we speak, that it was taken from Paul: who in the First Epistle to the Corinthians expressed it in similar words, in this manner. First of all I delivered to you that which I also received: that Christ died for our sins according to the Scriptures, and that he was buried, and that he rose again the third day according to the Scriptures. 6 In the sixth article. And he ascended into heaven. This article contains the assertion of the ascension of Christ into heaven: which the holy evangelists Luke and Mark, and likewise the Acts of the Apostles, clearly set forth. Moreover, it should also be noted here in passing what had been omitted in the middle course, namely, that the Apostolic Creed, in addition to the preceding article on the resurrection of Christ, also added the descent of Christ into hell; a thing not expressly mentioned in the Nicene Creed. Still, that descent of Christ into hell must be believed no less than if it had here also been expressed, since it is clearly gathered from the testimony of Scripture: as from that word of our Lord to the Jews, As Jonah was three days and three nights in the belly of the whale: so the Son of Man shall be three days and three nights in the heart of the earth. For the whale represents hell and the devil, who with insatiable maw devours souls. But the heart of the earth is its center and innermost place: in which, by universal judgment, hell is established as a prison. Therefore the Son of Man was three days and three nights in the heart of the earth: since during so long a period, that is, for the three days of his death and burial, his most holy soul remained among the dead. Nor can that evangelical passage be suitably applied to the burial of Christ, by which his dead body was laid in the earth for three days. For since it had been placed in a tomb hewn in the rock, and not buried deep in the ground, no one would rightly say that it had been laid in the middle of the earth. Wherefore, neither by reason of his body would the Son of Man truly be said to have been in the heart of the earth; but by reason of his soul, which descended into hell, as has now been said. We here intentionally omit many testimonies of that same descent of Christ into hell, which we have cited elsewhere, lest in a clear matter we should summon unnecessary witnesses. D In

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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. Comminuet autem & consumet omnia regna hæc: & ipsum stabit in æternum. < Luc. 1> 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 eum. < Danie. 21> Et dedit ei potestatem & honorem & regnum: & omnes populi, tribus & linguæ ipsi seruient. Potestas eius, potestas æterna quæ non auferetur: & regnum eius quod non corrumperetur. < Danie. 7> 8 In octavo articulo. Et in spiritum sanctum, dominum & viuificantem. Hic tertia summæ trinitatis persona exprimitur cum suis proprietatibus: tum essentialibus tum 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 ponentium spiritum sanctum esse creaturam, patre & filio minorem & quasi viriusque 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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PREFACE. 7 In the seventh article. And he will come again with glory. The coming of Christ to judgment at the consummation of the age is announced in this article: he will indeed be with glory and majesty, just as his first coming into the world was with humility and self-emptying. Our Lord himself often testifies to this in the Gospel, as when he says in Matthew: The Son of Man will come in the glory of his Father with his angels; and then he will repay each one according to his works. And in Luke: Then they will see the Son of Man coming in a cloud with great power and majesty. And in many other places of Scripture, the same thing is expressed. < Matth. 16> Moreover, that there will be no end of his kingdom of Christ: the angel testifies to the most holy Virgin, speaking of Christ. < Luc. 2> And the Lord God will give him the throne of David his father: and he will reign in the house of Jacob forever, and of his kingdom there will be no end. The prophet Daniel also agrees with this, speaking thus of the kingdom of Christ. But in the days of those kingdoms the God of heaven will raise up a kingdom: which shall never be destroyed, and his kingdom shall not be handed over to another people. He will break in pieces and consume all these kingdoms: and it itself shall stand forever. < Luc. 1> And the same in another place. I was looking in a vision of the night, and behold, with the clouds of heaven as it were the Son of Man was coming: and he reached even to the Ancient of Days, and they presented him before his presence. < Danie. 21> And to him he gave power and honor and a kingdom: and all peoples, tribes, and tongues shall serve him. His power is an eternal power that shall not be taken away; and his kingdom that shall not be destroyed. < Danie. 7> 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 singular. But here the word must be understood, I believe: which in the beginning of this Creed was placed; and in this place is to be repeated. For in the Creed of the Apostles the same word is expressed in this place. Moreover, the Holy Spirit is here asserted to be believed as Lord: in order to refute the heresy of the Macedonians, who held the Holy Spirit to be a creature, less than the Father and the Son, and as it were the servant of both, and subject to both. Those truly impious follies are utterly 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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EXPO. 51 ditur, vt per eandem dominatus authoritatem, æqua ipsis esse virtus, potestas & maiestas intelligatur. Neque sine sacrorum eloquiorum testimonio: spiritus sanctus esse dominus asseveratur. Dicit nempè de eo Paulus: in prima epistola ad Corinthios. < 1. Cor. 3> Divisiones gratiarum sunt: idem autem spiritus. Et diuisiones ministrationum sunt, idem autem dominus. Et diuisiones operationum sunt: idem autem deus, qui operatur omnia in omnibus. Ecce quem primo loco spiritum vocat: secundo dominum dicit, & tertio deum. Est insuper spiritus sanctus, vivificans: præsertim animas, sicut spiritus humanus vegetat corpora. Spiritus est (inquit euangelicus sermo) qui vivificat. Et de filio quidem dicitur, quòd sicut pater suscitat mortuos & vivificat, ita filius quos vult vivificat. Haud aliter pari ratione de spiritu sancto piè confitendum est: quòd quos vult ipse quoque vivificat. Iterum de filio dicit euangelium, quòd sicut pater habet vitam in semetipso: ita dedit & filio vitam habere in semetipso. < Ioan. 4 Ioan. 6> Certè consimili omnino iure de spiritu sancto dicendum est: quòd pater & filius illi dederint etiam vitam habere. Quòd si vitam in semetipso habet, quomodo non vivificabit? cum proprium vitæ sit vivificare, sicut illucidi illuminare & callidi calefacere. Insuper de spiritu sancto id proponitur etiam hic credendum, quòd ex patre filioque procedit, ad condemnandam hæresim Græcoru[m] pertinacius astruentium spiritum sanctum à patre solu[m] procedere & nequaqua[m] à filio. Qui vtique si diligenter scrutarentur scripturas, ex eis facili dinoscerent spiritum sanctum non à patre solum sed à filio æterna processione emanare. < Gal. 4 Rom. 8> Cur enim apostolus spiritum sanctum vocat spiritum filij, à patre missum in corda nostra, & alio loco spiritum Christi, si nullam spiritus sanctus ad filiu[m] habet processionis habitudinem? Cur item filius spiritum sanctum apostolis post resurrectionem daturus, inflasset in eos dicens, accipite spiritum sanctum, nisi hoc corporalis flatus indicio significare voluisset, à se quoque spiritum sanctum procedere, sicut halitus ab itimis exiit præcordiis? Præterea de spiritu sancto loquens apostolis Christus ait. Cum venerit paracletus: quem ego mittam D ij vobis Ioan. 20 Ioan. 15

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EXPO. 51 It is stated, so that by the same authority of dominion it may be understood that power and majesty are equal in them. Nor is it without the testimony of sacred eloquence that the Holy Spirit is affirmed to be Lord. For Paul plainly says of him, in the first epistle to the Corinthians. <1 Cor. 3> There are diversities of graces, but the same Spirit. And there are diversities of ministries, but the same Lord. And there are diversities of operations, but the same God, who works all things in all. Behold whom he first calls Spirit; secondly he calls Lord; and thirdly God. There is moreover the Holy Spirit, life-giving, especially to souls, just as the human spirit gives life to bodies. The Spirit is, says the evangelical word, who gives life. And of the Son indeed it is said that, just as the Father raises the dead and gives life, so the Son gives life to whom he will. By the same reasoning it must be piously confessed of the Holy Spirit: that he also gives life to whom he will. Again, of the Son the Gospel says that, just as the Father has life in himself, so he also gave to the Son to have life in himself. <John 4; John 6> Certainly by the very same right it must be said of the Holy Spirit: that the Father and the Son also gave him to have life. And if he has life in himself, how will he not give life? since it is proper to life to give life, just as it is proper to what is bright to illuminate and to what is warm to heat. Moreover, concerning the Holy Spirit it is also proposed that this should be believed here: that he proceeds from the Father and the Son, in order to condemn the heresy of the Greeks, who stubbornly assert that the Holy Spirit proceeds from the Father alone and in no way from the Son. If indeed they would diligently search the Scriptures, from them they could readily learn that the Holy Spirit emanates by eternal procession not from the Father alone but also from the Son. <Gal. 4; Rom. 8> For why does the apostle call the Holy Spirit the Spirit of the Son, sent by the Father into our hearts, and in another place the Spirit of Christ, if the Holy Spirit has no relation of procession to the Son? Why likewise did the Son, when about to give the Holy Spirit to the apostles after the resurrection, breathe upon them, saying, Receive the Holy Spirit, unless by this sign of bodily breath he wished to signify that from himself also the Holy Spirit proceeds, just as breath came forth from the inward depths of the heart? Furthermore, speaking of the Holy Spirit, Christ said to the apostles: When the Paraclete has come: whom I will send to you D ij vobis John 20 John 15

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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; divina 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 arreptitos & 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 proculerût, 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. to you 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 its time. But how will this be, unless the Holy Spirit also proceeds from the Son in a processional manner? Lastly, speaking of the same Spirit to the apostles, our Lord says, “He will glorify me, because he will receive of mine, and announce it to you.” But since the Holy Spirit cannot receive that which is Christ’s, unless it is understood that he also proceeds from Him by divine procession, so that from Him he receives both substance and wisdom. These matters, however, are treated at greater length in the first book of John Damascene, On the Orthodox Faith. In the fourth place, the present article sets forth what is to be believed concerning the Holy Spirit: that he is adored and glorified together with the Father and the Son, for the refutation of their impiety (as that of the Arians and Macedonians), <John 16> who denied that the Holy Spirit is God, asserting that he is a creature and unequal to the Father and the Son. But when this Holy Spirit is proclaimed to be adored together with the Father and the Son, it follows at once that he is God, since proper adoration is due and to be rendered to God alone. Moreover, without controversy the Father in the divine Trinity is God; likewise the Son is God. But the Holy Spirit is worshiped with them by one and the same adoration, as the first part of this article says. Therefore the Holy Spirit also is God, for a creature cannot be honored by the same worship as God. Since, furthermore, the Holy Spirit is said here to be to be glorified, and to be honored with the same glorification as the Father and the Son, he is plainly 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. Finally, in the fifth place, the present article offers what is to be believed concerning the Holy Spirit: that he spoke through the prophets, to check the madness of those who said that the prophets themselves, as if seized and deprived of mind, uttered their oracles and divine mysteries, and by that impious assertion sought to diminish the faith and authority of the prophetic words; and to persuade men that the prophets themselves by no means understood those sacred oracles which they brought forth, but like madmen and those not of sound mind had only belched them out. But the one and same Spirit who gave them to speak divine sacred words... 12:

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EX PO. 53 ta: contulit ipsis etiam eorum quæ enunciabant intelligentiam, & interna reuelatione in longe post ventura tempora prospectum. < 1. Pet. 1> Quod & beatus Petrus comprobat: cum att in secunda sua epistola. Non voluntate humana allata est aliquando prophetia: sed spiritu sancto inspirati, locuti sunt sancti dei homines. 9 In nono articulo. < Ephre. 1 Gen. 7 Exo. 12> Et vnam sanctam catholicam. Ecclesia dicitur tota fidelium & in Christo regenitorum congregatio: quæ corpus est Christi mysticum, & Christus eius caput, sicut dicit apostolus: quòd deus pater dedit Christum caput super omnem ecclesiam. Hæc autem primum vna est & vnica: non plures, sicut & vnica fuit arca Noe in qua salui facti sunt homines à diluvio: quæ typum gerebat ecclesiæ, & in vna domo manducari iussus est agnus paschalis: quæ etiam figurabat ecclesiam, & in canticis vna ipsius sponsi dicitur esse columba: & vnica amica atque sponsa, non enim plures spósas ipse verus & æternus sponsus amplectetur vnquam. < Can. 6> Secundo ipsa ecclesia dicitur hic sancta: id est munda ab omni inquinatione peccati: quoniam precioso Christi dilecti sponsi sui sanguine est sæctificata, sicut scribit apostolus ad Epheios. < Ephre. 5> Viri (inquit) diligite vxores vestras: sicut & Christus dilexit ecclesiam, & seipsum tradidit pro ea vt illam sanctificaret: mundans eâ lauacro aquæ in verbo vitæ, vt exhiberet ipse sibi gloriosam ecclesiam, non habenté maculam aut rugam, aut aliquid huiusmodi: sed vt sit sancta & immaculata. Tertio ecclesia dicitur hic catholica, id est vniuersalis: quoniam per totum orbem dispersa, vniuersum genus hominum deberet complecti, & aliquando quidem complexa est: quando scilicet apostoloru[m] voce prædicatum est euangelium omni creaturæ, quando iti dem in omnem terram exiuit sonus eorum & in fines orbis terræ verba eorum. Sed nunc (proh dolor) immanis illa bestia (Mahumetum dico) totam Asiam & Aphricam < Marc. 16 Psal. 18> atque per magnam Europæ partem Christo abstulit, & sacrilego suo ritu ab ecclesia reuulsit: vt videatur nûc ecclesia Christi in extremum orbis angulum, angustumque redacta. Verum orandus est benignus & misericors dominus: < Psal. 65 Psal. 71 Psal. 85> vt dilectissimæ sponsæ suæ fines amplificet: & terminos dilatet, quo tandem verè cum propheta cantare il D iiij li

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EX PO. 53 he also bestowed upon them understanding of the things which they were uttering, and by inward revelation a foresight of times long after to come. <1 Pet. 1> Which blessed Peter also confirms, when in his second epistle he says: Not by human will was prophecy ever brought; but moved by the Holy Spirit, the holy men of God spoke. 9 In the ninth article. < Ephre. 1 Gen. 7 Exo. 12> And one holy catholic. The Church is called the whole congregation of the faithful and those regenerated in Christ: which is the mystical body of Christ, and Christ its head, as the apostle says, that God the Father gave Christ as head over the whole Church. This first is one and unique: not many, just as there was one and only ark of Noah in which men were saved from the flood: which bore the figure of the Church; and in one house the paschal lamb was commanded to be eaten: which also prefigured the Church; and in the Canticles the dove of the very bridegroom is said to be one: and the only beloved and spouse, for the true and eternal bridegroom will never embrace many brides. <Can. 6> Second, the Church itself is here called holy: that is, clean from every defilement of sin: because it has been sanctified by the precious blood of Christ, its beloved bridegroom, as the apostle writes to the Ephesians. <Ephre. 5> Husbands, says he, love your wives, as Christ also loved the Church, and gave himself for it, that he might sanctify it: cleansing it with the washing of water in the word of life, that he might present to himself a glorious Church, not having spot or wrinkle, or anything of the kind: but that it should be holy and without blemish. Third, the Church is here called catholic, that is, universal: because, scattered throughout the whole world, it ought to embrace the entire human race, and indeed at one time it did embrace it: namely, when the Gospel was preached to every creature by the voice of the apostles, when likewise their sound went out into all the earth, and their words to the ends of the world. But now (alas) that monstrous beast (I mean Mahomet) has taken Asia and Africa from Christ, and torn them away from the Church by his sacrilegious rite: so that now the Church of Christ seems to have been reduced to the farthest corner of the world, and to a narrow bounds. Yet the gracious and merciful Lord is to be prayed to: <Psal. 65 Psal. 71 Psal. 85> that he may enlarge the limits of his most beloved bride, and extend her boundaries, so that at last truly with the prophet she may sing il D iiij li

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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. Quarto verò ecclesia Christi hic di- citur apostolica: quia prædicatio apostolorum & fun- data est & stabilita, qui post Christum fuerut ipsius eccle- siæ architecti & fundatores. In omnibus siquidem eccle- siæ filiis id locum habet & veritatem: quod apostolus scri < Eph. 2> bit ad Ephesios. Iam non estis hospites & aduenç, sed estis ciues sanctoru[m] & domestici dei: super [con]dificati super fun- damentum apostolorum & prophetarum, ipso summo an- gulari lapide Christo Iesu, in quo omnis [con]dificatio perfe- cta crescit in templum sanctum: in domino. Porrò ec- clesia sancta sacramentorum nouæ legis virtute ac efficac- cia est suffulta: illisque vegetatur ac roboratur. Idcirco- vnam conficientes ecclesiam: debemus etiam confiteri sa- cramenta ecclesiæ, à Christo instituta, & à viris apostoli- cis posteritati tradita. Horum autem omnium dignissi- mum atque excellentissimum est sacramentum eucharistiæ: cuius integram fidem & synceram nos tenere profi- temur, cum in symbolo apostolorum sub isto dicimus ar- ticulo, 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 cir- ca 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 om- nes, per omnia, & in omnibus nobis. Illud autem salutare < Eph. 4> lavacru[m], in peccatoru[m] remissione[m] ordinatur: quia ritè ipsu[m] suscipiêti omnia abluûtur & abolentur peccata antè con- tracta. Vnde B. Paulus ad Ephesios scribit: Christus < Eph. 5> mundauit ecclesiam lauacro aquæ in verbo vitæ. Laua- crum autem aquæ, sacramentum est baptismi. Sub hoc vti que

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54 PREFACE. if we can. Let all the earth adore you, O God, and sing psalms to you: let it sing a psalm to your name. And all the kings shall adore him: all nations shall serve him. All nations, however many you have chosen, shall come, and shall adore before you, O Lord, and shall glorify your name. Fourthly, the Church of Christ is here called apostolic: because it has been preached and founded and established by the apostles, who after Christ were the architects and founders of his Church. Indeed, in all the sons of the Church this has place and truth: what the apostle writes to the Ephesians. You are now no longer strangers and foreigners, but you are citizens of the saints and members of God’s household: built upon the foundation of the apostles and prophets, Christ Jesus himself being the chief cornerstone, in whom the whole building, being joined together, grows into a holy temple in the Lord. Moreover, the holy Church is supported by the power and efficacy of the sacraments of the new law, and by them it is nourished and strengthened. Therefore, while professing one Church, we must also confess the sacraments of the Church, instituted by Christ and handed down by apostolic men to posterity. But among all these the most worthy and excellent is the sacrament of the Eucharist: the full faith and sincere belief of 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 holy body and blood of Christ (which truly are holy and undefiled mysteries), through which we are grafted into him and made one with him. He who eats (he says) my flesh and drinks my blood, abides in me and I in him. 10 In the tenth article. I confess one baptism for the remission of sins. It is called one baptism because it is to be received only once, and in no way is it to be repeated for the same person. And thus 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 saving washing is ordained for the remission of sins, because by it all sins previously contracted are washed away and destroyed in the one who duly receives it. Hence blessed Paul writes to the Ephesians: Christ cleansed the Church with the washing of water in the word of life. But 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, poenitentiæ, 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 astruit, 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 & resurrectione 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 ought to comprise the faith and confession of the other ecclesiastical sacraments: such as the sacrament of confirmation, penance, orders, and the rest. For these also contribute wonderfully and effectively 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 the resurrection that will be at the end of the world, and since it has been confirmed by very many testimonies of both the Old and the New Testament, it would rightly be considered superfluous to seek here to fortify it by the authority of sacred sayings. But the Apostles’ Creed speaks of the resurrection of the flesh, because there will be a resurrection of bodies only, not of souls. For that alone will rise on the last day which, through death, has fallen into destruction. But human souls do not undergo destruction through the death of the body: rather, they remain surviving, whereas the bodies of men feel death and dissolution into dust. Therefore it is rightly 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 after this temporary 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 has been completed, of all the righteous, whose souls are again united to their bodies, dwelling forever in the land of the living. And their life, as well as that of those, is of a different kind than this condition of our mortal lot, and belongs to another world, unknown and unexplored to us so long as we dwell here. And this life of the world to come, as the Apostles’ Creed says, corresponding to this place, is eternal life, because it is without end and endless. This our Lord also shows in the Gospel, when He says in Matthew that, when the universal judgment is finished, the wicked shall go into eternal punishment, but the righteous into eternal life. And in Luke: But those who are counted worthy of that world and of the resurrection from the dead neither marry nor are given in marriage, nor can they die any more. To which may God, blessed forever, in His goodness and kindness, lead us through His goodness and kindness. Amen. D iiij Præ-

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EXPO. 75 < Indicum 6 Ruth 2 1. Tess. 4 Philipp. 4 Colos. 3 Esaia 29> modoq; loquêdi, inqua sæpi* legitur boni hæc imprecatoria salutatio. Vt libro Iudicum angelus domini dixit ad Gedeon. Dominus tecum: virorum forrissime. & in libro Ruth, Boos vir Bethlee nita salutâs messores suos: ait illis. Dominus vobiscum. qui responderunt ei. benedicat tibi dominus. Similiter beatus Paulus vas electionis, eis ad quos scribit valefacies: ita suam interdum claudit epistolâ. gratia domini nostri Iesu Christi: vobiscu[m] amé. Et alio 1 loco. Gratia domini nostri Iesu Christi cu[m] spiritu vestro Amen. Tertio profertur à sacerdote oratio admonitoria elevationis cordium in deum, vt pote. sursum corda Cui respondet populus fidelis. Habemus ad dominum. ad insinuandum quòd tam sacerdos ipse celebrans quàm assisté tes sacris mysteriis, debent relictis terrenorum negotioru[m] cogitationibus tunc animos suos ad deum erigere. & celestia duntaxat ac spiritualia meditari. secundum illud apostoli monitum ad Colossences. Quæ sursum sunt quærite, vbi Christus est in dextra dei sedens. quæ sursum sunt sapite, non super terram, Ne si corda nostra non habeantur ad dominum sed potius ad ea quæ sunt mundi: locum in nobis habeat quod conqueritur dominus per prophetam Populus hic labiis me honorat, cor autem eorum longe est a me. Porrò hanc cordis ad deum elevationem à nobis habendam esse, potissimum cum sacra missarum solennia celebrantur: admonet sanctus Cyprianus his verbis, quæ recitantur in decretis canonicis, de consecratione distin- tione prima cap. quando autem stamus. Quando (inquit) stamus ad orationem fratres dilectissmi: invigilare & in- cumbere ad preces toto corde debemus. Cogitatio carna- lis hominis & secularis abscedat, nec quicquam tunc ani- mus aliud quam id solum cogitet quod precatur. Ideo & sacerdos ante orationem præfatione præmissa parat fra- trum mentes dicendo. Sursum corda. vt dum respondet plebs. Habemus ad dominum. admonearur nihil se aliud quàm dominum cogitare debere. Claudatur contra aduer sarium pectus, & soli deo pateat, nec ad se hostem dei tem pore orationis venire patiatur. Hæc Cyprianus. Quarto denique loco pronunciatur à sacerdote exortatoria ora- tio ad gratias deo agendas pro susceptis ab eo amplissimis beneficiis. scilicet. gratias agam[.] domino deo nostro. Cui respo-

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EXPO. 75 < Judges 6 Ruth 2 1 Thess. 4 Philipp. 4 Coloss. 3 Isaiah 29> thus much, wherefore it is often read that this salutatory imprecation is good. For in the book of Judges the angel of the Lord said to Gideon: The Lord is with thee, most mighty man. And in the book of Ruth, Boaz the man of Bethlehem saluted his reapers, saying to them: The Lord be with you: and they answered him: The Lord bless thee. Likewise blessed Paul, the vessel of election, in taking leave of those to whom he writes, thus sometimes concludes his epistle: The grace of our Lord Jesus Christ be with you. Amen. And in another place: The grace of our Lord Jesus Christ be with your spirit. Amen. Thirdly, there is uttered by the priest the admonitory prayer of the lifting up of hearts unto God, namely: Sursum corda, to which the faithful people answer: Habemus ad dominum, to signify that both the priest himself celebrating and those assisting at the sacred mysteries ought, the thoughts of earthly affairs being laid aside, then to raise their minds to God, and to meditate only on heavenly and spiritual things, according to that admonition of the Apostle to the Colossians: Seek the things that are above, where Christ is seated at the right hand of God; savor the things that are above, not on the earth. Lest, if our hearts are not held toward the Lord but rather toward the things of the world, there should have place in us that which the Lord reproves by the prophet: This people honors me with their lips, but their heart is far from me. Moreover, that this lifting up of the heart to God must be had by us especially when the solemnities of the Mass are celebrated, Saint Cyprian admonishes in these words, which are recited in the canon law, de consecratione, distinction the first, chapter Quando autem stamus. When (says he) we stand at prayer, dearest brethren, we ought to watch and attend to our prayers with our whole heart. The carnal and secular thought of man must depart, and the mind then should think of nothing else than that alone which it prays for. Therefore the priest also before prayer, the preface having been made, prepares the minds of the brethren by saying: Sursum corda. So that when the people answer, Habemus ad dominum, they are admonished that they ought to think of nothing else but the Lord. Let the breast be shut against the adversary, and let it be open to God alone, and let it not allow the enemy of God to come in during the time of prayer. These are Cyprian’s words. Fourth and finally, there is pronounced by the priest the exhortatory prayer to give thanks to God for the most abundant benefits received from him, namely: Let us give thanks to the Lord our God. To which respo-

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58 PRAEFATIO. resp[on]det chorus. Dignu[m] & iustu[m] est. nos. s. domino deo no- stro gratias agere. Nihil enim æquitati magis consonum aut rationi consentaneum: quàm benefactori pro acceptis muneribus & donis gratiaru[m] actiones persoluere. Demùm hanc responsione[m] fidelis populi approbans sacerdos: cõti- nua oratione subiungit toti præfationis cõtextu[m], & sermo nem suum ad deu[m] patre[m] couertit dicés. Verè dignu[m] & iustu[m] est, æquu[m] & salutare: nos tibi semper & vbique gratias agere: domine sancte, pater o[mn]ipotes, æterne de[us]. Et rectè qui- de[m] profiteur sacerdos c[uius]quu[m] esse, nos semper & vbique deo gratias agere: quonia[m] semper & vbiq[ue]; sua nobis dona elargitur. Nullu[m] enim téporis momentu[m] dederis ab exortu no- stro vsque ad obitum: in quo deus indeficienter suis nos be- neficiis non prosequatur & cumulet, & suæ bonitatis ma- num nobis non aperiat. Quòd enim cõseruamur in ipsa na- turæ integritate, quòd sua assiduè gubernamur prouiden- tia: nônnne ipsius est munus. In ipso enim (vt ait Paulus) vi- uimus, mouemur & sumus, Nullus etiam est locus, distribu- tionis diuinorum bonoru[m] expers: na[m] suæ benignitatis & be- neficietia radios totu[m] diffundit in orbè. Merito igitur id no- bis faciundu[m]: p[er] propheta monet in psalmo. Benedica[m] do- minu[m] in o[mn]i tépore: semper laus eius in ore meo. Et iteru[m]. In omni loco dominationis eius benedic anima mea domino. Porro subiungitur in præfatione iis quæ ante dicta sunt ea particula, per Christu[m] dominu[m] nostru[m], referenda quidem ad præcedentia. designansque deo patri nos gratias agere debere per Christum dominum nostrum, per quem (vt ait Paulus) accessum habemus ad patrem. Nemo (inquit) ve- nit ad patrem: nisi per me. Et per eundem, fiduciam habe- mus ac viam agendi deo patri debitas gratiarum actiones vt mediatorem nostrum & patronum. Aduocatum enim ha- bemus (vt scribit Ioannes in epistola) apud patrem Iesum Christu[m] iustum: & ipse est propitiatio pro peccatis nostris non pro nostris autem tantum: sed etiam totius mundi, qui interpellar pro nobis & exauditur pro sua reuerentia. Per eum itaque quasi per mediatorem laudes offerimus: per eum quasi per aduocatum, deo patri gratias exoluimus. 2 Neque nos solum, sed & angelici spiritus, per eundè[m] dominu[m] nostrum dei patris laudant maiestatem: quemad- modu[m] sequens ostendit oratio, scilicet, per quæ: maiestatem tuam

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58 PREFACE. the choir responds: It is worthy and just. We. s. our Lord God, give thanks. For nothing is more in harmony with equity, or more in keeping with reason, than to render to a benefactor acts of gratitude for the gifts and presents received. Finally, the priest, approving this response of the faithful people, adds in a continuous prayer the whole text of the preface, and turns his speech to God the Father, saying: Truly it is worthy and just, right and salutary: that we should always and everywhere give thanks to you, holy Lord, Father almighty, eternal God. And rightly indeed does the priest profess that it belongs to us always and everywhere to give thanks to God, since he always and everywhere bestows his gifts upon us. For not for a single moment of time, from our birth until our death, are we without God’s unfailing care, so that he does not accompany and enrich us with his benefits, and open to us the hand of his goodness. For that we are preserved in the very integrity of nature, that we are continually governed by his providence: is this not his gift? For in him, as Paul says, we live, move, and have our being. Nor is there any place devoid of the distribution of divine gifts; for he pours the rays of his kindness and beneficence over the whole world. Therefore it is rightly required of us to do this, as the prophet admonishes in the psalm: I will bless the Lord at all times; his praise shall always be in my mouth. And again: In every place of his dominion, bless the Lord, O my soul. Moreover, in the preface there is added to the things said above that phrase, through Christ our Lord, referring indeed to what precedes, and showing that we ought to give thanks to God the Father through Christ our Lord, through whom, as Paul says, we have access to the Father. No one, he says, comes to the Father except through me. And through the same one we have confidence and a way of offering to God the Father the due acts of thanksgiving, as through our mediator and advocate. For we have an advocate, as John writes in his epistle, with the Father, Jesus Christ the righteous; and he himself is the propitiation for our sins, not for ours only, but also for those of the whole world, who intercedes for us and is heard because of his reverence. Through him therefore, as through a mediator, we offer praises; through him, as through an advocate, we render thanks to God the Father. 2 Nor do we alone, but also the angelic spirits, through the same our Lord praise the majesty of God the Father: as the following prayer shows, namely, by which: your majesty

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EXO. 59 rum laudant angeli, adorant dominationes, tremunt potestates. Per eum vtique paternam maiestatem laudant: an geli: per quem à deo patre creati sunt & formati. Per ipsum autem dei verbum facta sunt omnia: quare & omnes ordines angelici. Rectè igitur & per dei filium, ipsi divinas deo patri laudes depromunt, illum adorant & cum tremore ve nerantur. De quo tremoris genere & cuiusmodi sit: in præcedente libro facta est mentio, in explanatione vnius antiphonaru[m] ad octauas epiphaniæ domini pertinentiu[m]. Cæterum quâut[em] hoc loco non omnes cælestiu[m] spirituu[m] ordines nominatim exprimantur: attamé per expressos cæteri sunt intelligendi, vt per angelos, insimum postremæ hierarchiæ côpletentes ordine[m]: archâgeli & principa. us, duo scilicet reliqui illius sacræ distinctionis ordines etiam sunt accipendi. Mediæ autem hierarchiæ tres ordines hic speciatim nominantur: vt pote dominationes, potestates & virtutes, nisi quis velit potius per virtutes cælorum generatim quoscun que spûs cælestes accipere: sumpto comuniter & large eo nomine virtutu[m], vt suo ambitu angelicas omnes côplectatur substantias quemcunque constituant ordinem. Nam & in ea vniuersali ratione: frequens est eius nominis vsus in sacris eloquiis, vt in psalm. Benedicite domino omnes virtutes eius, ministri eius qui facitis voluntaté eius. Et apud Lucam. Nam virtutes cælorum mouebuntur, quod glosa exponens ait. Angelicæ potestates tremunt aduentum iudicis. Neque absona videretur ea generalis, huius nominis acceptio: quandoquidem & cæli hic vniuersali notione supercælestes omnes angelicasque substantias signant, quòd cælorum sint habitatores & incolæ. Non enim cum nominantur cæli cælorumque virtutes: per cælos rectè intellexeris ipsos orbes globosque cælestes, quoniam illi societatem non habent cum spiritibus ipsis angelicis in celebranda laude diuiua. Neque hic nominatis hinc & inde supernarum substantiarum ordinibus, congruè intermisceri videtur sermo de sensibilibus, & materialibus cælis: qui omnino alterius sunt generis ab angelorum natura, & gradum post illos longè inferiorem sortiri. Haud tamen censuerim inconueniens, angelicos spiritus hic nûc speciali ordinum nomine significarit vt cu[m] nominantur angeli, dominationes & potestates, nunc verò generali nun- cupatione

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EXO. 59 whom the angels praise, dominations adore, powers tremble before. Through him indeed they praise the paternal majesty: the angels, by whom they were created and formed by God the Father. But through the Word of God all things were made; wherefore also all the angelic orders. Rightly therefore, also through the Son of God, they themselves set forth divine praises to God the Father, adore him, and venerate him with trembling. Concerning what kind of trembling this is, and of what sort it may be, mention was made in the preceding book, in the explanation of one of the antiphons belonging to the octave of the Lord's Epiphany. Moreover, although in this place not all the orders of the heavenly spirits are expressly named, nevertheless the others are to be understood through those expressed: so that by the angels, the lowest completing the order of the last hierarchy are meant; and archangels and principalities, that is, the two remaining orders of that sacred distinction, are also to be taken in. But in the middle hierarchy three orders are here specifically named: namely dominations, powers, and virtues, unless one would rather wish to understand by virtues of the heavens, in general, whatever heavenly spirits there are, taking the name virtues commonly and broadly, so that by its scope it includes all angelic substances, whatever order they constitute. For even in that universal sense, the use of that name is frequent in sacred writings, as in the Psalm: “Bless the Lord, all his virtues, his ministers who do his will.” And in Luke: “For the powers of the heavens shall be moved,” which the Gloss, explaining, says: “The angelic powers tremble at the coming of the Judge.” Nor would that general understanding of this name seem discordant, since here also the heavens, in a universal sense, signify all supercelestial and angelic substances, because they are the inhabitants and dwellers of the heavens. For when the heavens and the powers of the heavens are named, you would not rightly understand by the heavens the celestial spheres and globes themselves, since they have no fellowship with the angelic spirits in the celebration of divine praise. Nor does it seem fitting here, where the orders of supernal substances are named here and there, to intermix discourse about the sensible and material heavens, which are entirely of a different kind from the nature of angels, and have a rank far lower than theirs. Yet I would not judge it inappropriate that he here and now signified the angelic spirits by the special name of orders, when they are named angels, dominations, and powers, but now by a general designation

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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 nominatur 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 virtutes eius. < Psal. 96.> Et in Esdra scriptum legimus. Exercitus cæli te adorat. < Psal. 148.> 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. < Nec. 9.> Volauit ad me vns de seraphim. Et iterum. Seraphim clamabant alter ad alterum: & dicebant. Eadem tamen siue in hoc siue illo genere collocetur, < Esai. 6.> 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 celebrât perfectiores sunt & multò diuiniores quàm humanæ. < Sap. 9.> Sunt enim illæ, iuges & assiduæ intentissima in deum mente ac ferventissimo spiritu depromptæ, sunt itidem synceræ ac puræ: nihil terrenæ contagionis admixtum habentes. Nostræ verò ad deum laudes, multis intermissionibus sunt intercisæ: 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 corrumpitur aggrauat animam & terrena habi tatio

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PREFACE. …occupy and comprehends all hierarchies and orders, here expressed, as when “the heavens, and the virtues of the heavens” are called upon. For in the Scriptures and divine sayings, sometimes there is a progression from the special to the general, and sometimes again a return from the general to the proper and special, and in a mixed way. This too is thought to be observed in this place, where after “the heavens” and “the virtues of the heavens” there is lastly named “seraphim,” which constitute the highest order of the first and supreme function of the heavenly spirits. And beneath these are comprehended the two remaining orders of the same supreme distinction, namely cherubim and thrones. For the common office 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 in another place: “Praise him, all his angels; praise him, all his powers.” <Psal. 96.> And in Ezra we read: “The host of heaven worships you.” <Psal. 148.> But in truth, with regard to the nature of the Latin language, this should be noted in passing: that the Hebrew name seraphim is now usually put in the neuter gender, as this passage shows, but sometimes in the masculine, as in Isaiah. <Nec. 9.> “One of the seraphim flew to me.” And again: “The seraphim cried one to another, and said.” Yet whether it is placed in this gender or that, <Esai. 6.> the meaning of that name remains the same: by which it signifies the most eminent order of angelic substances. Finally, since the angelic spirits are of a far superior and more excellent nature than men, and are separated from us by that interval of condition and lot by which the heavens are from the earth, and the sun itself, bright as it is, from the foul thickness of matter, the praises also with which the angels celebrate the omnipotent God are more perfect and much more divine than human praises. <Sap. 9.> For those are continual and constant, drawn forth with a most intent mind toward God and a most fervent spirit; they are also sincere and pure, having no admixture of earthly corruption. But our praises to God are interrupted by many pauses, because of the various necessities of mortal life, often carried away by wanderings and the sluggishness of mind, and mixed with thoughts of worldly things, which press themselves upon our mind importunately even as we pour forth prayers to God. For the body that is corrupted weighs down the soul, and the earthly dwelling

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EXPO. 61 tatio deprimit sensum multa cogitantem, vt ait Sapiens. Ad hæc, laudes nostræ (quibus vtcunque deum prædicam & colimus) ob inquinamenta peccatorum quibus labefactamur & pro infirmitate nostra sæpe prolabimur à recto (in multis enim offendimus omnes) minus gratæ sunt diuinæ maiestati & acceptæ. Non est enim speciosa laus in ore peccatoris. Et iniquitatem si aspexi in corde meo: non exaudiet dominus. < Iac. 3.> Quis autem hominum se peccatorem no[n] fateatur? < Eccl. 15.> Quis item potest dicere. < Psal. 65.> mundum est cor meum, & purus sum ego à peccato? < Prox. 20.> Angelicorum verò spirituum laudes, ipsi summæ diuinitati iure sunt acceptissimæ: quòd omni peccato liberi sint, nullaque malitiæ sentiant contagia, immò tanta firmitate ipsi bono adhæreant: vt ab illius stabilitate & rectitudine decidere neutiquam possint. Quare superbum id & insolens merito putari posset: si nostras ipsorum preces dignas iudicaremus quæ altissimis supernarum virtutum coniungerentur & purissimis laudibus. Verùm quia humiliter de nobis sentientes, iure existimamus (vt debemus) laudationes nostras ex se id dignitatis & merititi non habere: idcirco suppliciter petimus diuina dignatione & bonitate eas admitti cum laudibus angelicis, & sola inducti diuinæ benignitatis fiducia, hâcque confidentia freti: celeberrimum illum angelorum concinimus hymnû laudatissimumque cantum qui sequitur. 3 Angelicus simul & humanus hymnus. Anctus, sanctus, sanctus: dominus deus Sabaoth. < Pleni sunt cæli & terra: gloria tua. Osanna in excelsis.> Pleni sunt cæli & terra: gloria tua. < Osanna in excelsis.> Osanna in excelsis. 3 Hic diuinissimus hymnus: partim ex angelica laude in cælis deo exhiberi audita, partim ex humana ipsi Christo in terris decantata componitur. < Angelica quidem laus: ea est. Sanctus, sanctus, sanctus: dominus deus Sabaoth. Pleni sunt cæli & terra: gloria tua. Reliqua verò ad finem vsque: laus est humana, & ab hominibus domino nostro proclamata. Sanè illa angeloru[m] celebratio, ex Esaię sexto cap.> Angelica quidem laus: sanctus, sanctus, sanctus: dominus deus Sabaoth. Pleni sunt cæli & terra: gloria tua. < Reliqua verò ad finem vsque: laus est humana, & ab hominibus domino nostro proclamata. Sanè illa angeloru[m] celebratio, ex Esaię sexto cap.> Reliqua verò ad finem vsque: laus est humana, & ab hominibus domino nostro proclamata. Sanè illa angeloru[m] celebratio, ex Esaię sexto

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EXPO. 61 This reasoning depresses the sense that is thinking on many things, as the Wise Man says. To this also, our praises, by which in some way we proclaim and worship God, because of the defilements of sins by which we are weakened and through our infirmity often slip from the right path (for in many things we all offend), are less pleasing and acceptable to the divine majesty. For praise is not seemly in the mouth of a sinner. And if I have regarded iniquity in my heart: the Lord will not hear. <James 3.> But what man will not confess himself a sinner? <Eccl. 15.> Likewise who can say, <Psalm 65.> my heart is clean, and I am pure from sin? <Prov. 20.> Yet the praises of angelic spirits are rightly most acceptable to the highest deity himself, because they are free from every sin, feel no contagion of wickedness, and indeed adhere to the good with such firmness that they can by no means fall away from its stability and rightness. Therefore it could justly be thought proud and presumptuous if we were to judge our own prayers worthy to be joined with the highest virtues of heaven and with their most pure praises. But because, thinking humbly of ourselves, we rightly judge (as we ought) that our praises do not of themselves have that dignity and merit, we therefore supplicate that by divine condescension and goodness they may be admitted together with angelic praises, and relying solely on the trust inspired by divine benevolence, and strengthened by this confidence, we sing that most celebrated hymn of the angels and the most glorious song which follows. 3 The hymn both angelic and human. Holy, holy, holy: Lord God of Sabaoth. <Heaven and earth are full of thy glory. Hosanna in the highest.> Heaven and earth are full of thy glory. <Hosanna in the highest.> Hosanna in the highest. 3 This most divine hymn is composed partly from the angelic praise heard to be offered to God in heaven, and partly from the human praise sung to Christ himself on earth. <The angelic praise indeed is this: Holy, holy, holy: Lord God of Sabaoth. Heaven and earth are full of thy glory. But the rest, to the end: is human praise, and proclaimed to our Lord by men. Certainly that celebration of the angels is from the sixth chapter of Isaiah.> The angelic praise indeed is this: Holy, holy, holy: Lord God of Sabaoth. Heaven and earth are full of thy glory. <But the rest, to the end: is human praise, and proclaimed to our Lord by men. Certainly that celebration of the angels is from the sixth chapter of Isaiah.> But the rest, to the end: is human praise, and proclaimed to our Lord by men. Certainly that celebration of the angels, from the sixth chapter of Isaiah

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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 INSINUATUS MYSTERIUM TRINITATIS DIUINARUM PERSONARUM: CUM AD CARUM 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 CARUM SANCTITATEM. SECUNDO SIGNIFICATUR IBIDEM VNTAS DIUINÆ SUBSTANTIÆ: CUM IN NUMERO SINGULARI SUBIUNGI- TUR, DOMINUS DEUS SABAOTH. NOMEN ENIM ILLUD SINGULARE DOMINUS DEUS: DIUINITATIS INDICAT VNITATEM. QUEMADMODUM AUTEM IN SUPERIORIBUS LOCIS IAM DICTUM MEMINIMUS, IN EXPLANATIONE SCILICET CANTICI SANCTORU[m] AUGUSTINI & AMBROSIJ (CUI HIC ANGELORUM HYMNUS FERME INTEGRè INSERITUR & IBIDEM ETIAM EST EXPOSITUS) SABAOTH VNUM EST EX SPECIA- LIBUS DEI NOMINIBUS, TANTUNDEM VALENS ATQUE EXERCITUU[m]. ITAQUE DOMINUS DEUS SABAOTH DICITUR: QVIA EXERCITUUM CÆLESTIUM ANGELICORUMQUE AGMINUM DOMINUS & PRINCEPS EST, DE QUORUM NUMEROSEITATE & 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 & SÆPLUS 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] CONVERTE NOS, & OSTENDE FACIEM TUAM & SALVI ERIMUS. TERTIO DIUINÆ PLE- NITUDINIS EXPANSIO, DIFFUSIOQVE DESIGNATUR IN VERBIS ILLIS ANGELICÆ LAUDIS. PLENI SUNT CALI & TERRA: GLORIA TUA QUIBUS & PER CALORUM AMPLITUDINEM & TERRÆ SPACIOSITATEM OSTENDITUR SUPEREFFUSA DIUINÆ MAGNITUDINIS PLENITUDO. QUOD &

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The chapter is known from the beginning: where Isaiah says 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. The Apocalypse likewise, in the fourth chapter, of the four mystic animals 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 intimated the mystery of the Trinity of the divine persons: since, with the dear number the name Holy is repeated three times, so that, first, it is understood to correspond to God the Father; second, to the Son; and third, to the Holy Spirit. The same name repeated a third time likewise indicates to us the complete equality and likeness of those persons in their natural and substantial properties: power, wisdom, goodness, and eternity, and the same holiness in each. Secondly, the unity of the divine substance is signified there: when in the singular number it is added, Lord God of Sabaoth. For that singular name, Lord God, indicates the unity of the Godhead. As, however, in the above places, as we already remember was said, in the explanation, namely, of the hymn of the saints of Augustine and Ambrose (into which here the hymn of the angels is almost completely inserted and there also is explained) Sabaoth is one of the special names of God, having the same force as Hosts. Therefore he is called Lord God of Sabaoth: because he is Lord and prince of the heavenly hosts and angelic ranks, of whose number and multitude Daniel speaks: Thousands of thousands ministered to him, and ten times one hundred thousand stood before him. And that title by which God is called Lord of Hosts is very frequent among the prophets and often repeated: so that that prophetic word may to human minds insinuate the greatness of divine power and the magnitude of strength. In another place, by the same almost reasoning, he is called Lord of Powers, as in the Psalm: The Lord of Powers, he himself is the King of Glory. And again: Lord God of Powers, turn us, and show your 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 your glory; by which both through the breadth of the heavens and the spaciousness of the earth is shown the overflowing fullness of divine greatness. Which and

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EX PO. 63 & dominus per prophetam Indicat: cum dict. Cælû & terram ego impleo, & psalmographus. < Hiere. 13> Quo ibo à spiritu tuo: < Psal. 13.> & quo à facie tua fugiam? Si ascendero in cælum: tu illic es, si descendero in infernum: ades. Si sumpsero pennas meas diluculo: & habitaueró in extremis maris. Etenim illuc manus tua deducet me: & tenebit me dextera tua. Neque tamen perperam hunc locum Intelliget: qui per cælos spiritus angelicos: & per terram, homines hic acceperit, vt visitatus est sanctæ scripturæ mos. Nam & cælestes spiritus & homines dei gloria implentur, illi quidem: præsenti glorificatione, hi verò in spe & præuia dispositione. Neque alia sunt creaturaru[m] genera: divinæ gloriæ plenitudine participantia. Cæterum humana voce depromptum Christo præconium: scilicet. Osanna in excelsis. Benedictus qui venit in nomine domini, osanna in excelsis, ex evangelio desumptum est, vbi Matthæus describens ingressum Christi < Matth. 28> insidentis asinæ, in Hierusalem: dicit. Turba autem quæ præcedebant & quæ sequebantur: clamabant dicentes. Osanna filio David, Benedictus qui venit in nomine domini. Est autem osanna, dictio hebræa: composita ex verbo Osi quod significat salua, & dictione Anna: quæ obsecrantis est interiectio, affectumque deprecantis exprimit. Abieta autem postrema litera prioris partis: per earum duarum dictionum vnionem & coalescentiam in vnam integram dictionem, dicimus Osanna, id est salua obsecro: siue saluum me fac obsecro. Vnde planè dinoscitur illa vox turba ad laudandum Christum diutnitus incitatæ: sumpta esse < Psal. 117:> ex psalmo centesimo decimoseptimo, vbi dicit propheta. O domine saluum me fac: ô domine bene prosperare, benedictus qui venit ie nomine domini. Quibus verbis perhibuit populus diuino spiritu edoctus, testimonium de Christo quòd verus esset Messias in lege & prophetis promissus: cum hunc versum de ipso dictum & in ipso iam completum concordi clamore protestatur. Porrò illa laus, humana voce deprompta, quæ hunc absoluit & complet hymnum: sacrum dominicæ incarnationis explicat mysterium, & id quidem bifariam. Primo, quia saluatorem mundi Christum esse demonstrat: cum semel & iterum ad exprimendum maiorem deprecationis affectum dicit. Osanna in excelsis: id est, salua nos obsecro in cælis quandoquidem

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EX PO. 63 And the Lord indicates through the prophet, when he says, “I fill heaven and earth,” and the psalmist: “ Whither shall I go from your spirit?” “ And whither shall I flee from your face? If I ascend into heaven, you are there; if I descend into hell, you are present. If I take my wings at dawn, and dwell in the farthest parts of the sea, even there your hand shall lead me, and your right hand shall hold me.” Nor, however, will he rightly understand this passage who has taken “the heavens” here to mean angelic spirits, and “the earth” men, as is the custom of Holy Scripture. For both the heavenly spirits and men are filled with the glory of God: the former indeed by present glorification, the latter in hope and by prior disposition. Nor are there any other kinds of creatures partaking in the fullness of divine glory. Furthermore, the acclamation spoken of Christ in human voice, namely, “Hosanna in the highest. Blessed is he who comes in the name of the Lord, Hosanna in the highest,” is taken from the Gospel, where Matthew, describing the entrance of Christ sitting on a donkey into Jerusalem, says: “But the crowds that went before and those that followed cried out, saying, ‘Hosanna to the son of David; blessed is he who comes in the name of the Lord.’” Now “Hosanna” is a Hebrew word, composed from the verb “Osi,” which means “save,” and the word “Anna,” which is an interjection of supplication and expresses the feeling of one entreating. The final letter of the first part is omitted; by the union and blending of these two words into one complete word, we say “Hosanna,” that is, “Save, I beg,” or “Make me safe, I beseech you.” Whence it is clearly understood that that cry of the crowd, long stirred up to praise Christ, was taken from Psalm 117, where the prophet says: “O Lord, make me safe; O Lord, prosper well; blessed is he who comes in the name of the Lord.” By these words the people, taught by the divine Spirit, bore witness concerning Christ that he was truly the Messiah promised in the Law and the Prophets, when with one voice they proclaim that this verse was spoken of him and now fulfilled in him. Moreover, that praise, expressed in human voice, which concludes and completes this hymn, explains the sacred mystery of the Lord’s Incarnation, and indeed in a twofold way. First, because it shows Christ to be the Savior of the world, when it says once and again, to express a greater feeling of supplication, “Hosanna in the highest,” that is, “Save us, we beseech you, in the heavens, since...”

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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 nouissimóque 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 euangelio 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 quę 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 mysteriu[m] 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. …for complete and supreme salvation cannot be had on earth. By this word also the crowd, when it acclaims him with this praise, testifies that he 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 one who saves. Others, however, think that the prayer “Hosanna in the highest” is placed here twice: to demand a twofold salvation, namely of soul and body, to be finally fulfilled in heaven, so that the repetition of that prayer may be both a sign and a mark of the double salvation to be asked from God, and that not only our soul shall be saved in heaven, but also our body, in the resurrection and on the last day, shall be made partaker of eternal salvation according to its capacity and measure. Secondly, it is signified by that cry of the people that Christ himself was sent by God the Father for the salvation of the world, according to the oracles of the prophets; when this hymn adds: “Blessed is he who comes in the name of the Lord.” Which must be understood of Christ alone, and fulfilled in him alone, as he himself testifies in the Gospel, saying: “I came in the name of my Father, and you did not receive me; another will come in his own name, and him you will receive.” And he often bore witness to this before the Jews: “I came not of myself, but he”—I say, the Father—“sent me.” And the works which I do in the name of my Father, they themselves bear witness of me. This testimony of truth we gladly embrace; with glad 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 the light of your clarity has shone upon the new eyes of our mind. So that while we know God visibly, through this we may be drawn up in love for 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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EXPO. 65 4 Communicantes & noctem (uel diem) sacratissimam celebrantes: qua beatæ Mariæ intemerata uirginitas huic mundo ædidit saluatorem. Sed & memoriam uenerantes imprimis eiusdem gloriæ, semperque uirginis Mariæ, genitricis eiusdem dei & domini nostri Iesu Christi. Sed & beatorum apostolorum. In epiphania domini præfatio. 5 Aeternæ deus. Quia cum unigenitus tuus in substantia nostræ mortalitatis apparuit: noua nos immortalitatis suæ luce reparauit. Et ideo, ut suprà de natiuitate domini. Infra actionem. 6 Communicantes, & diem sacratissimum celebrantes, quo unigenitus tuus in tua tecum gloria co æternus in ueritate nostræ carnis uisibiliter corporalis apparuit. In quadragesima: præfatio. 7 Aeternæ deus. Qui corporali ieiunio uicia comprimis mentem eleuas uirtutem largiris & præmia, per Christu[m] dominum nostrum. Per quem maiestatem, ut suprà in præfatione communi. Quæ paulo superi posita est & declarata præfatio, quotidiana & com[m]unis vulgato nomine dici solet, q[ui] ferè quotidie & in communibus solennitatibus vt dierum dominicorum, & diebus iidem non solennibus: proferatur in officio missæ & decantetur. Cæterum præter illam aliæ sunt decem præfationes speciales, & alicui peculiari festo aut tempori addictæ: propter maiorem dici celebritatem aut propriam temporis ad arctiorem disciplinam, applicationem. Harum autem nouem nominantur à Gelasio papa in sanctione canonica, de consecratione distinctione prima, cap. inuenimus, constituta: hoc modo. Inuenimus has nouem præfationes: in catalogo tantummodo recipiendas. Vnam in albis paschalibus, aliâ in die ascensionis domini, tertiam die pentecostes, quartâ de natali domini, quintam E de

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EXPO. 65 4 In the Communicantes, celebrating the most sacred night (or day), by which the inviolate virginity of blessed Mary brought forth to this world the Saviour. And also venerating the memory, above all, of the same glory, and of the ever-virgin Mary, the mother of the same God and our Lord Jesus Christ. And also of the blessed apostles. In the Epiphany of the Lord: preface. 5 Eternal God. Because when your only-begotten Son appeared in the substance of our mortality, he restored us by the new light of his immortality. And so, as above for the Nativity of the Lord. Within the Canon. 6 In the Communicantes, and celebrating the most sacred day, on which your only-begotten Son, co-eternal with you in your glory, in truth appeared visibly bodily in our flesh. In Lent: preface. 7 Eternal God. Who by bodily fasting restrain vices, raise up the mind, bestow virtue and rewards, through Christ our Lord. Through whom the majesty, as above in the common preface. The preface set down and explained a little above is commonly called the daily and common preface; under the vulgar name it is said, which is used almost daily and in common solemnities, such as on Sundays and on the same non-solemn days: let it be recited in the office of Mass and sung. Besides that, there are ten other special prefaces, assigned to some particular feast or time, on account of the greater solemnity of the day or the special character of the season for stricter discipline and observance. Of these, however, nine are named by Pope Gelasius in the canonical sanction, in the distinction on consecration, first distinction, chapter “Inuenimus,” established in this way. We find these nine prefaces: to be received only in the list. One for the Paschal white days, another on the day of the Lord’s Ascension, a third for Pentecost, a fourth for the Nativity of the Lord, a fifth and of

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EXPO. 67 venit lumé tuu: & gloria domini super te orta est. Et ambulabunt gentes in lumine tuo: & reges in splendore ort' tul. 2 Per hunc invisibilium amore rapiamur. Propria & congenea est nostro intellectui via cognoscendi: quę à sensibilibus ad intelligibilia conscendit: & pér visibilia quasi < Baruch. 11> substernicula quædam ac adminicula, ad invisibilium notionem amoremque erigit & subuenit. Cum igitur visibiliter apparuit deus mundo, in terris quidem visus & cù hominibus conuersatus: per ipsum, splendore miraculorum, doctrina cælesti, & multiplici testimonio suam dettare approbante, cõueniêti medio & quasi vehiculo quodâ proue himur, vt in amore invisibilium & supernoru[m] bonoru[m] incitemur & accendamur. Eò enim omnis ipsius tendebat actio & sermo, vt relicto huius mundi desiderio: ad æterna & cælestia bona auidissimè aspiraremus. Porrò hoc in loco legendum est, per hunc in invisibilium amorem rapiamur, vel per hunc, invisibilium amore rapiamur, vt genitius ille invisibilium, vnica sit dictio: habens primâ suæ compositionis partem, particulam in, priuatiuam siue negatiuam. Nam si quis sciuntim legeret hoc modo, per hûc in visibilium amorem rapiamur: sensum ipsum & rectam orationis intelligentiam corrumperet. Quoniam cù deo visibili dei cognitione habitus fuerit ante sermo: nunc de rerum invisibilium amore mentionem fieri exigit orationis contextus, vt à visibilibus ad invisibilia fiat assurrectio & nostræ mentis subleuatio. Præterea non vult deus vt in rerum visibilium siue sensibilium rapiamur amorem: qui < 1. Ioan. 1.> per dilectum nobis suum discipulum præcepit. Nolite diligere mundum neque ea quæ in mundo sunt. 3 Sine fine dicentes. Sine fine: sine cessatione, sine requie, sine intermissione, per quod significatur iugis & assidua illius excellentissimi hymni, sanctus, sanctus sanctus dominus deus sabaoth, à nobis esse decantatio facienda. Quod cù in hac mortali vita perfectè à nobis expleri non possit: hoc verbo tacite & per subinsinuatione quandâ expetitur æternæ beatitudinis consortium nobis demùm concedi, in qua angelicis cõiuncti choris sacra laudatione possumus hunc hymnum sine fine ac perpetuò decantare, quemadmodum & ipsæ supernæ virtutes atque angelicæ potestates hymnum hunc gloriæ domini sine fine cõcinut: Eij secun-

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EXPO. 67 thy light has come, and the glory of the Lord has risen upon you. And the nations shall walk in your light, and kings in the brightness of your rising. 2 By this we are carried away by love of invisible things. The way of knowing proper and natural to our understanding is that which ascends from sensible things to intelligible things; and through visible things, as through certain supports and aids, it raises and helps us toward the notion and love of invisible things <Baruch. 11>. Since therefore God appeared visibly to the world, indeed seen on earth and conversing with men; through him, by the splendor of miracles, heavenly teaching, and many witnesses approving his doctrine, we are brought forward by a fitting means and as it were by a certain vehicle, so that we may be stirred up and inflamed to the love of invisible and higher goods. For to this all his action and speech tended, that, leaving behind the desire of this world, we might most eagerly aspire to eternal and heavenly goods. Moreover, in this place it should be read, that through this we are carried away into the love of invisible things, or through this let us be carried away by the love of invisible things, so that that genitive, of invisible things, may be a single expression, having in the first part of its composition the particle in, privative or negative. For if someone should read it ignorantly in this way, through this let us be carried away into the love of visible things, it would corrupt the very sense and the right understanding of the sentence. Since, because of God made visible, there has been previous discourse concerning the knowledge of God, now the context of the speech requires that mention be made of the love of invisible things, so that from visible things there may be an ascent to invisible things and a lifting up of our mind. Moreover, God does not wish us to be carried away into love of visible or sensible things, as he commanded through his beloved disciple <1 John 1>: Do not love the world, nor the things that are in the world. 3 Saying without end. Without end: without ceasing, without rest, without interruption; by which is signified that the continual and constant singing of that most excellent hymn, “Holy, Holy, Holy, Lord God of Hosts,” is to be made by us. Since this cannot be fully accomplished by us in this mortal life, by this word it is quietly and by a certain hint requested that the fellowship of eternal blessedness be granted to us at last, in which, joined to the angelic choirs, we may be able in sacred praise to sing this hymn without end and forever, just as the heavenly powers themselves and the angelic principalities sing without end this hymn of the glory of the Lord: Eij secun-

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PRAEFATIO. < Psal. 33.> secundum illud verbum psalmi. Beati qui habitant in do- mo tua domine: in secula seculorum laudabunt te. 4 Et, noctem vel diem sacratissimam celebrantes. Cui- que præfationi habenti propriam peculiaremque oratio- nem quæ in canone missæ ante primam sanctoru[m] memoriâ est dicenda, hoc loco subiungitur ea oratio, pronuncianda quidem infra actionem, id est inter verba ipsius canonis: qui actio etiam nominatur à sacris authoribus, quòd in eo diuina aguntur consecranturque & conficiuntur mysteria. Et quanuis ad sacrum missæ canonem pertineant huiusmodi orationes: hic tamen vnaquæque suæ subnectitur præ- fationi ad euitandam confusionem, & rectiorem seruandu[m] ordinem, qui digestior videtur & dispositior: cum cuique quod suum est adaptatur ac asciscitur. In hac autem cano- nis portiuncula modo adducta, per disiunctionem ponitur vterque accusatiuus noctem vel diem: vt alterum tantum eorum nominum dicatur, secundum temporis quo fit cele- bratio missæ rationem & exigentiam. Si enim media nocte natiuitatis dominicæ, fit missæ sacrificium, celebrans: sacer dos duntaxat noctem eo in loco nominare debet. Sin ve- rò in die natiuitatis domini, aut aliquo die octauarum eius peragatur de solennitate diei natalitiæ officiu[m] missæ: solu[m] modo diem ibidem nominet. Quod & in consimili particu- la canonis paschæ & pentecostes: obseruandum est, vt in vi gilia illorum festorum celebrans: noctem tantummodo no minet, in die verò festo aut aliquo die octauarum: solum proferat diem. Sed hæc statim perua sunt. 5 Quia cum vnigenit[ur] tuus. Filius dei benignitate sua de nostro accepit: vt de suo nobis conferret. Accepit enim verè, nostræ mortalitatis substantiam: & in illa hodierna die. Magis stella duce quasi primitiis electionis gentium ap paruit ac demonstratus est. Suæ verò immortalitatis parti- cipatione & consortiu[m] nobis tradidit: cu[m] nos per noua[m] di- gnitatis suæ lucæ nube fulgida carnis adumbrata[m], in pristi- na[m] dignitate reparauit. Cæterum latinæ linguæ ratio exigit hic potius omittienda esse præpositione in: quàm adiiciendam ad ablatiuum, sicut quamplurimi eam superflue adi- gunt, dicentes in noua nos immortalitatis suæ luce repara uit. Nam reparo primæ coniugationis verbu[m], recusat præ- positionem ad ablatiuum sibi additum: potiusque eandem ad

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PRAEFATIO. < Psal. 33.> according to that word of the psalm: Blessed are they who dwell in thy house, O Lord; unto ages of ages they shall praise thee. 4 And, celebrating a most holy night or day. To each preface, having its own special and peculiar prayer, which in the Canon of the Mass is to be said before the first commemoration of the saints, there is added in this place that prayer, indeed to be pronounced within the action, that is, among the words of the very canon: which is also called the action by sacred authors, because in it the divine mysteries are performed, consecrated, and accomplished. And although such prayers belong to the sacred canon of the Mass, nevertheless here each one is joined to its own preface, in order to avoid confusion and to preserve a more correct order, which seems more orderly and better arranged, since to each thing what is its own is fitted and attached. But in this little section of the canon just cited, both accusatives, night or day, are set down by separation, so that only one of those names is spoken, according to the reason and requirement of the time at which the celebration of the Mass takes place. For if the sacrifice of the Mass is celebrated at midnight of the Nativity of the Lord, the priest celebrating ought in that place to name night only. But if on the day of the Lord’s Nativity, or on any day of its octave, the office of the Mass for the solemnity of the birthday is performed, let him name day only there. And this also in the similar part of the canon of Easter and Pentecost is to be observed, so that on the vigil of those feasts the celebrant names night only, but on the feast day itself or on any day of the octave, let him speak only day. But these things are obvious enough. 5 Because when thy only-begotten Son, by his kindness, took from ours, so that from his own he might bestow upon us. For he truly took the substance of our mortality, and on that present day. Guided by the star, he appeared and was shown as the firstfruits, as it were, of the election of the Gentiles. But by the participation and fellowship of his immortality he handed over to us, since he restored us to our former dignity through the bright cloud of his glorious light, shadowed with flesh, into the former dignity. Moreover, the rule of the Latin language requires that here the preposition in should rather be omitted than added to the ablative, as very many superfluously insert it, saying: in the new light of his immortality he restored us. For the verb reparo, being of the first conjugation, refuses the preposition added to its ablative; and rather the same to

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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. Verùm si per ablatiuu[m] sine præpositione fiat sermo: & apta est sententia, & sermo accommodus, quare hoc modo potius quàm 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 Iesu 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 oriente profectis monstratus est, & nouo coelitus ostenso signo mirificè exteris gentibus declaratus. 7 Qui corporali iciunio vitia comprimis. Tria hic exprimuntur animi bona, quæ per iciunium 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 if it required to be put in the accusative, because of a certain signification of motion which it includes. Therefore it would be better to say: he restored us to a new light of his immortality, rather than into a new light. But if the speech is in the ablative without a preposition: both the sense is suitable, and the expression fitting; therefore this way rather than others should be read. 6 With which your only-begotten, coeternal with you in your glory. As was just explained in the preface of this solemnity of the Lord’s Epiphany, the speech of the whole Catholic Church is directed to God the Father: and the double nature of our Lord Jesus Christ is indicated, namely the human, through the substance of our mortal nature, and the divine, through the light of his immortality; so also in this portion of the canon corresponding to it: the prayer is also turned to God the Father, and the twofold substance of his Son is declared, namely the divine, when he is said to be coeternal in the glory of the Father, for according to divinity alone that applies; and the human, when he is proclaimed to have appeared visibly and bodily in the truth of our flesh. Where the truth of our flesh is named in Christ, against the impious heretics who said that he became man only in appearance and in fantasy, and assumed not a true human body but only an imaginary one. But how could he truly be said to have become man, and to have appeared visibly and bodily to those to whom he was made manifest, if these things were done only according to opinion and not truly? Therefore the word “appeared” used here does not mean a fanciful appearance or a false show in Christ, but a true manifestation of himself, by which, hidden in the little town of Bethlehem and enclosed in a small hut, he was shown by the sign of the bright star to the Magi who had set out from the east, and by the new sign shown from heaven was wondrously made known to foreign nations. 7 You who by bodily fasting restrain vices. Three goods of the mind are here expressed, which are obtained from God the giver by fasting duly observed. First, by this salutary remedy vices are restrained, especially those of the flesh, and the fires of lust are quenched, just as fire withers when water is poured over it, or is extinguished when the fuel is taken away from the hearth. For as Solomon testifies in Proverbs, when the wood has failed, 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 extin- 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 < Luc. II.> in euangelio cum ait. Attendire vobis, ne forte grauentur corda vestra in crapula & ebrietate & curis huius vitæ. Quare ex opposito per abstinentiam & ieiunium mens humana redditur eleuatur 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. Equum & salutare: te quidem domine omni tempore, sed in hac potissimum die gloriosius prædicare: cu[m] pascha nostru[m] immolatus est Christo. Ipse enim uerus est agnus: qui abstulit peccata mundi. Quimor tem nostram moriendo destruxit: & uitam resurgendo reparuit. 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 quench the flame. Which Jerome confirms in these words: By fasting, he says, the diseases of the body are healed, and by prayer the poisons of the mind. Second, through fasting the mind is lifted more freely to God by prayer and the meditation of divine things, as though made lighter and more agile, so that it strives upward. For by feasting and frequent banquets the mind itself is pressed down and burdened; as the Lord indicates in the Gospel when he says, “Take heed to yourselves, lest perhaps your hearts be burdened with debauchery and drunkenness and the cares of this life.” Wherefore, conversely, through abstinence and fasting the human mind is made more uplifted and more erect toward God: as though freed from the mass and weight of the body dragging it down. Third, the virtues of the soul are increased by the observance of fasting; and at last the rewards of eternal life are obtained. For purity and cleanliness of life, holiness and chastity are joined by a certain consequence to fasting itself; and these immediately enlist all the other virtues as companions, by which the soul, adorned, finally attains heavenly rest. All these things could easily be confirmed by the testimonies and examples of Holy Scripture, were it not that this would seem superfluous here and less necessary. On the Resurrection of the Lord: Preface. It is fitting and salutary to proclaim You, O Lord, at all times, but especially on this day more gloriously, when our Pasch has been sacrificed: Christ. For He is the true Lamb, who takes away the sins of the world. By dying He destroyed our death, and by rising He restored life. And therefore with the angels and archangels, as above. Within the action. 9 Communicating and celebrating the most holy day, or night, of the Resurrection of our Lord Jesus Christ according to the flesh. But also venerating the memory of especially the glorious ever-virgin Mary, the mother of the same God and Lord our Jesus Christ. But also of the blessed apostles. This

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EXPO. 71 Hanc igitur oblationem seruitutis nostræ, sed & cunctæ familiæ tuæ: quam tibi offerimus pro iis quoque quos regenerare dignatus es ex aquæ & spiritu sancto, tribués cis remissionem peccatorum: quæsumus domine ut clementer accipias. In ascensione domini: præfatio. 10 Acterne deus: per Christum dominum nostrum. Qui post resurrectionem suam omnibus discipulis suis manifestus apparuit: & ipsis cernentibus est eleuatus in cælum, ut nos diuinitatis suæ tribueret esse participes. Et ideo cu[m] angelis, ut supra. In fra actionem. 11 Communicantes & diem sacratissimum celebrantes: quo dominus noster unigenitus filius tuus unitam sibi fragilitatis nostræ substantiam, in gloriæ tua dextera collocæ uit. Sed & memoriam uenerantes imprimis gloriosæ sem perq[ue]; uirginis Mariæ, genitricis eiusde[m] dei & domini nostri Iesu Christi. Sed & beatorum. In die pentecostes: præfatio. 12 Acterne deus: per Christu[m] dominu[m] nostru[m]. Qui ascendes super o[mn]es cælos, sedesq[ue]; ad dextera tua[m]: promissu[m] spum setum hodierna die in filios adoptionis effudit. Quapropter profusis gaudiis: totus in orbe terraru[m] mundus exultat. Sed & supernæ uirtutes atque angelicæ potestates, hymnum gloriæ tuæ concinunt: sine fine dicentes. In fra actionem. 13 Communicantes & diem sacratissimum pentecosten celebrantes: quo spiritus sanctus apostolis in linguis igneis apparuit. Sed & memoriu[m] uenera[n]tes imprimis gloriosæ. 1 ANNOTATIONES. Cùm pascha nostrum immolatus est Christus. Hoc ex beato Paulo sumptum est: dicente ad Corinthios. Etenim palcha nostrum immolatus est Christus. Et significanter addit nostrum: ne quis de pascha E iiij Iudgoru[m]

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EXPO. 71 Now therefore this offering of our servitude, and of all your family, which we offer to you also for those whom you have deigned to regenerate from water and the Holy Spirit, grant them the remission of sins: we beseech you, O Lord, that you may graciously receive it. At the Ascension of the Lord: Preface. 10 Eternal God: through Christ our Lord. Who after his resurrection appeared manifest to all his disciples; and while they were beholding him he was taken up into heaven, that he might grant us to be made partakers of his divinity. And therefore with the angels, as above. At the Fraction. 11 Communicating, and celebrating the most sacred day: on which our Lord, your only-begotten Son, took the substance of our frailty joined to himself and placed it at your right hand in glory. And venerating also the memory first of the glorious ever-Virgin Mary, the mother of the same God and our Lord Jesus Christ. And also of the blessed. At Pentecost: Preface. 12 Eternal God: through Christ our Lord. Who, ascending above all the heavens and sitting at your right hand, on this day poured out the promised Holy Spirit upon the sons of adoption. Wherefore with overflowing joy the whole world exults. And the heavenly powers and angelic hosts also sing the hymn of your glory, saying without end: At the Fraction. 13 Communicating, and celebrating the most sacred day of Pentecost: on which the Holy Spirit appeared to the apostles in tongues of fire. And venerating also first the glorious memory. 1 ANNOTATIONS. When Christ our Passover was sacrificed. This is taken from blessed Paul, saying to the Corinthians: For even Christ our Passover was sacrificed. And he adds our Passover particularly, lest anyone should think of the Passover of the Jews.

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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 seruitute Pharaonis. < Osec. 13> 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 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 tamé oratio adhuc in officio missæ diebus illis dicitur, sicut & fontium sit consecratio, in memoriam illius commendabilis & antiqve observatiois. 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 om nibus discipulis suis domine 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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PREFACE. Let it be thought that here the discourse concerns the Jews: for there was the legal and figurative lamb, slain 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 for the taking away of 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 lamb of the Hebrews, 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 harsh servitude of Pharaoh. < Hos. 13 > 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 bite, 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 is to rise again to immortality at the consummation of the age. 9 For those also whom he is 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 seal of the Christian faith, were by ecclesiastical institution being prepared for the sacred laver of baptism, therefore on both of the said feasts and on their octaves this prayer is added to the canon of the Mass, by which holy Mother Church especially prays to God for her sons, the neophytes, and for those then first regenerated in Christ. Although, however, that custom of administering baptism to adults on the aforesaid days has been abolished, because there no longer occurs a similar matter and occasion such as was then presented, nevertheless that prayer is still said in the office of Mass on those days, as is the consecration of fonts, in memory of that commendable and ancient observance. Yet nothing prevents that prayer from now being made also for all, even those baptized in infancy, since in all of them this applies, that God then deigned to regenerate them from water and the Holy Spirit, and bestowed upon them the remission of all sins. And for this very purpose the pious intention of the celebrant himself may be referred. 10 After his resurrection. Since our Lord appeared manifest to all his disciples after his resurrection, the Evangelists all declare in various ways < 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 viuum post passione suâ in multis argumentis, per dies quadraginta apparens eis & loquens de regno dei. < Luc. 24> Quòd verò ipsi cer nentibus sit eleuatus in cælum, sanctus Lucas in fine sui evangeli & initio actuum apostolorum dilucide narrat. Denique quòd in cælum eleuatus est vt nos suæ diuinitatis tribueret esse participes, innuit beatus Paulus cu[m] scribit ad Ephesios, quòd Christus ascendit super omnes cælos vt adimpleret omnia, id est vt omnes homines suæ diuinitatis participatione glorificaret atq[ue] repleret. < Ephe. 4> Rursum eodem loco Paulus. Ascendens Christus in altum: captiuam duxit captiuitatem, dedit dona hominibus. Illorum autem donoru exuberati elargitione: nobis quoque (cuique pro suo captu & modo) suæ diuinitatis indulsit consortium. 11 Vnitam sibi fragilitatis nostræ substantiam. Nostræ fragilitatis substantia, natura est humana: in nobis quidem mortalem hanc adhuc degentibus vitâ fragilis & infirma, & in Christo dispensatoria quadâ dignatione vt offerretur in precium nostræ redemptionis, etiam vsque ad mortem fragilitati & infirmitati subiecta. < 1. Cor. 13> Post resurrectionem verò suam hæc nostra substantia mansit quidem & manebit semper illi vnita: non tamen amplius fragilitatis obnoxia, quia decorem iam indutus est dominus per gloriam resurrectionis: indutus est fortitudinem & præcinxit se virtute. Crucifixus est enim ex infirmitate: sed resurrexit ex virtute dei, vt ait beatus Paulus. Et sicut prius in eo mortale induit immortalitatem, & corruptibile incorruptionem: ita quod antè fuerat in ipso fragile, iam inuincibilem induit virtutem indomabilem que vigorem. 11 Promissum spiritum sanctum, hodierna die. Sæpius < Ioan. 14> promiserat dominus apostolis, spiritum sanctum ipsis post suum in cælos regressum breui mittendum. < Ioan. 16> Ego rogabo (inquit) patrem: & alium paracletum dabit vobis. Si autem abiero: mittam eum ad vos. Et in aliis locis evangelij complusculis. Ipsos autem discipulos vocat hæc præfatio filios adoptionis: quia per spiritum sanctum (cuius acceperunt primitias) facti sunt perfectius quàm antè fuerant filij adoptionis dei. Neque id mirum, nam & spiritus sanctus ab apostolo vocatur spiritus adoptionis, quid ni igi- < Rom. 8> tur

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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. < Luke 24> That he was truly taken up into heaven while they were looking on, Saint Luke clearly relates at the end of his Gospel and at the beginning of the Acts of the Apostles. Finally, that he was taken up into heaven so that he might make us partakers of his divinity, blessed Paul indicates when he writes to the Ephesians that Christ ascended above all the heavens that he might fill all things, that is, that he might glorify and fill all men with participation in his divinity. < Eph. 4> Again, in the same place Paul says: Christ ascending on high led captivity captive, he gave gifts to men. By the abundant gift of those gifts he has also granted us communion in his divinity, to 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, while we are still living this mortal life, it is frail and weak; and in Christ, by a certain condescending dispensation, as it was to be offered for the price of our redemption, it was also subject even to death in frailty and weakness. < 1 Cor. 13> But after his resurrection this our substance truly remained, and will remain forever united to him; yet no longer subject to frailty, because the Lord has now been clothed with beauty through the glory of the resurrection: he has been clothed with strength and girded himself with power. For he was crucified out of weakness, but he rose 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 previously been fragile in him has now put on unconquerable strength and untamable vigor. 11 The promised Holy Spirit, on this day. Frequently < John 14> the Lord had promised the apostles the Holy Spirit, to be sent to them shortly after his return into heaven. < John 16> I will ask the Father, he says, and he will give you another Paraclete. If I go away, I will send him to you. And in several other places in the Gospel. This introduction calls the disciples sons of adoption, because through the Holy Spirit, whose firstfruits they received, they were made more perfectly sons of God’s adoption than they had been before. Nor is this surprising, for the Holy Spirit is also called by the apostle the spirit of adoption, why then would it not be...

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PRAEFATIO. tur eos quos primu[m] suis repleuit donis: faceret adoptio- mis filios? Cæterum hæc spirit[us] sancti effusio in discipulos totum genus humanum non ab re ingenti gaudio lætificat Nam per eam coepta est euangelicæ legis salutarisque do ctrinæ promulgatio, & apostolica denuntiatione totius mundi ad Christum reductio, vt paulo post ex Iudæis & gentibus factum fuerit vnum ouile, sub Christo vno pa- store. < Lact. 10> Salus igitur toti mundo annunciata per missionem spiritus sancti in apostolos, merito materiam profusionis gaudij in domino, toti mundo ministrat. 13 Diem sacra tissimum pentecosten celebrantes. Quid nomen penteco- ste significet, in præcedenti libro declaratum est: vbi illi solennitatis responsorium occurrebat elucidandum. Et quauis p[er]dicta canonis particula p[er] nome illud in genitivo posset exprimi hoc modo, die sacratissimu[m] p[er]tecostes ce- lebrates. no minus tame aptè immo co[n]gruetius, id nomen < A 10> in accusatiuo per appositione collocatur. Sic enim & in actis apostoloru[m] legimus de Paulo. Festinabat enim si pos sibile sibi esset, vt diem pentecosten faceret Hierosolymis. quod perinde est atque siquis diceret diem quinquagena- riu[m] siue quinquagesimu[m]. Demum quod in linguis igneis apparuit spiritus sanctus apostolis, vt dicit præsens locus: < A 2> secundum cap. actuum apostolorum ostendit dicens. Et ap paruerunt illis disparitæ linguæ tanquam Ignis: seditque supra singulos eorum. 14 De sancta trinitate: præfatio. Eterne deus, Qui cum vnigenito filio tuo et spiritu sancto, vnus es deus: vnus es dominus. non in vnius singularitate personæ: sed in vnius trinitate substantiæ. Quod enim de tua gloria (reuelante te) credimus: hoc de filio tuo, hoc de spiritu sancto, sine differentia discretionis sentimus. Vt in confessione veræ sempiternæq[ue]; deitatis: et in personis proprietas, et in essentia vnitas, et in maiestate adoretur æqualitas. Quam lau- dant angeli atque archangeli, cherubim quoque et seraphim. qui non cessant clamare quotidie, vna voce di- centes. e

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Preface. For would it be fitting for those whom He first filled with His gifts to become adopted sons? Moreover, this outpouring of the Holy Spirit upon the disciples rejoices the whole human race with no small gladness. For through it there began the promulgation of the saving doctrine of the evangelical law, and by the apostolic proclamation the bringing back of the whole world to Christ, so that a little later there might be made out of Jews and Gentiles one sheepfold under one shepherd Christ. <Lact. 10> Therefore the salvation announced to the whole world through the sending of the Holy Spirit into the apostles rightly provides material for the overflowing of joy in the Lord to the whole world. 13. Celebrating the most sacred day of Pentecost. What the name Pentecost signifies has been explained in the preceding book, where the responsory of that solemnity had to be elucidated. And although, according to the wording of the canon already cited, this could be expressed by that word in the genitive in this way, “on the most sacred day of Pentecost” is celebrated, it is no less apt, indeed more fitting, for that noun to be placed in the accusative by apposition. For thus we also read in the Acts of the Apostles concerning Paul: for he was hastening, if it were possible for him, to keep Pentecost at Jerusalem; which is as if someone were to say, the fiftieth day or the fiftieth feast. Finally, that the Holy Spirit appeared to the apostles in tongues of fire, as the present passage says, <A 2> the second chapter of the Acts of the Apostles shows, saying: “And tongues appeared to them divided as of fire, and it sat upon each of them.” 14. On the Holy Trinity: Preface. Eternal God, who with Your only-begotten Son and the Holy Spirit are one God, one Lord, not in the singularity of one person, but in the Trinity of one substance. For what we believe concerning Your glory, as You reveal it to us, that same truth concerning Your Son, concerning Your Holy Spirit, we perceive without any difference of distinction. So that in the confession of true and everlasting deity, both the property of persons and the unity of essence and the equality of majesty may be adored. This the angels and archangels praise, the cherubim also and seraphim, who do not cease to cry out daily with one voice, saying: e

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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 CANNOTATIONES. 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 diuina 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 diuinæ 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 Of the Holy Cross: preface. 15 Eternal God. Who established the salvation of the human race on the wood of the cross: so that, from where death arose, there life might rise again. And that he who conquered by a tree: might also be conquered by a tree, through Christ our Lord, through whom the angels praise your majesty, as above. Of the Blessed Virgin: preface. 16 Eternal God. And to praise, bless, and proclaim you in reverence of the blessed Mary, ever Virgin, with rejoicing hearts. She, by the overshadowing of the Holy Spirit, conceived your only-begotten Son: and, the glory of virginity remaining, poured forth the eternal light upon this world, Jesus Christ our Lord. Through whom, your majesty, as above. Of the Apostles and Evangelists: preface. 17 It is fitting and salutary. To supplicate you, O Lord, that you would not forsake your flock, the eternal shepherd: but through your blessed apostles preserve it with continual protection, so that it may be governed by those rulers whom you have set over it as pastors, your vicars in this 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: since those 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 repugnant to, and contrary to, the singularity of one person. Yet the three themselves, I say the Father, and the Son, and the Holy Spirit: are one God and one 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 altogether, and in the Trinity of persons: there is unity of the divine substance. But since neuter gender in expressions about the super-divine Trinity is not indicative of substance and of the 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 & prietates 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 comunibus verò proprietatibus substantiæ diuinæ & personis, nequaquam. Sicut enim pater omnipotens est æternus & immensus, ita & filius, & spiritus sanctus. Et ita de reliquis naturalibus proprietatibus. Cæterùm 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 sacramenta 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 quod in confessione ve rae

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76 PREFACE. the same also belongs to the Son and to the Holy Spirit: that is, to be God, immense, eternal, most powerful, wise, good, perfect, and so on. Therefore whatever we profess concerning the glory of the supreme Father, pertaining to essence and substantial properties, the same we confess also of the Son and of the Holy Spirit, without any difference or discrepancy of distinction. For there is neither, according to the divine substance, nor according to the properties belonging to it, any difference or distinction among the divine persons themselves: but only according to personal properties, which belong so uniquely to one person, that they can by no means be communicated to another. Thus God the Father has a distinction from the other two persons by origination or innativity, since he is unbegotten. The Son, however, by generation or nativity, since he is begotten from the Father alone, and the Holy Spirit by inward procession, since he proceeds from the Father and the Son. In these internal emanations and relations, the difference, distinction, and differentiation of the divine persons themselves are to be observed. But in the common properties of the divine substance and persons, by no means. For just as the Father is omnipotent, eternal, and immense, so also is the Son and the Holy Spirit. And likewise in the remaining natural properties. Moreover, it is rightly added here that, with the Father revealing, we believe whatever concerns his glory; for by human genius 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 about it as it has deigned to disclose and make known to us, knowing our weak understanding. Indeed, God the Father is read to reveal the exalted sacraments of the indivisible divinity and Trinity, as our Lord said to Peter after the confession of true faith in Matthew. "Flesh and blood has not revealed it to you," <Matth. 16> "but my Father who is in heaven." The Son also reveals these same mysteries to men, as he bears witness in Matthew, saying: <Matth. 11> "No one knows the Son except the Father, neither does anyone know the Father except the Son, and he to whom the Son wills to reveal him." Finally, the Holy Spirit also reveals the lofty mysteries of deity, as Paul writes to the Corinthians: "But to us God has revealed it through <1. Cor. 1> his Spirit." And the Spirit searches all things, even the deep things of God. From these things it is now plainly evident that in the confession of the true

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EXPO. 77 re deitatis, in personis adorada est & profitenda proprietas, quandoquidem cuique personarum sua est singularis proprietas, per quam habet discretionem ab aliis vt patris proprietas est, esse ingenitum, filij, esse genitum, spiritus verò sancti, procedere. In essentia verò deitatis, adoranda est vnitas, nam patris, & filij, & spiritus sancti: vna est essentia, substantia, & natura. Deniq[ue] in maiestate deitatis, adoranda est æqualitas: nam æqualis est maiestas patris, & filij, & spiritus sancti, vt nô sit maior patris: virtus, & potestas quàm cæterarum personarum, aut minor filij, aut spiritus sancti, quàm patris, sed sint ipsæ tres personæ: maiestate, sapientia, bonitate, perfectione coæquales, virtutéque pares, quemadmodù in symbolo Athanasii superius explicato: iam dictum est. 15 Qui salutem humani generis. Immensa dei sapientia attingens à fine vsque ad finem fortiter, & disponens omnia suauiter, interdum per opposita iis quæ lapsum humano generi induxerût, ordinauit fieri reparationem instaurationemq[ue] in salutem, interdum verò per similia iis, quæ ruinæ fuerunt instrumenta. Nempe primorum paré- tum superbia & inobedientia: intulit toti mundo damnationem. Ex opposito domini nostri Iesu Christi humilitas & obedientia: nobis attulit salutarem redemptionem. Decidit in mortis barathrum humana propago: quòd homo sibi vendicare voluerit dei scientiam, & quandam similitudinem. Erecta autem est ad salutem: ex eo quòd ediuerso filius dei se exinaniuerit ad assumendam humanâ fragilitatem. Rursum nostri generis damnatio: ex ligno scientiæ boni & mali habuit exortum. Similiter diuina ordinatione nostra saluatio ex ligno crucis processit, per Christi sanguinem & mortem sanctificato. Et hoc pacto ex eode[m] secundum speciem resurrexit nobis vita, vnde mors primum fuerat suborta, scilicet ex ligno. Et antiquus serpés qui per lignu[m] paradisi vicerat primos parentes, quos subdola suasione induxerat ad esum fructus eius, in ligno etiam victus est, scilicet crucis, per Christum dominum nostru[m], qui salutaris fuit huius arboris fructus, & efficax ad tollendam præuaricationem: ex noxio nobisque damnoso fructu prioris arboris inflictam. 16 Et se in veneratione beatæ Mariæ. Ex præcedenti- bus

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EXPO. 77 of the deity, in the persons is to be adored and professed the property, inasmuch as to each person belongs its own singular property, by which it has distinction from the others: as the property of the Father is to be unbegotten, of the Son to be begotten, of the Holy Spirit, truly, to proceed. But in the essence of the deity, the unity is to be adored, for of the Father, and of the Son, and of the Holy Spirit: there is one essence, substance, and nature. Finally, in the majesty of the deity, equality is to be adored: for the majesty of the Father is equal, and of the Son, and of the Holy Spirit, so that the majesty of the Father is not greater: power and authority than that of the other persons, nor the Son lesser, or the Holy Spirit, than the Father, but the three persons themselves are: equal in majesty, wisdom, goodness, perfection, and equal in power, as in the Athanasian Creed explained above, it has now been said. 15 Who [wrought] the salvation of the human race. The immense wisdom of God, reaching from end to end mightily, and ordering all things sweetly, sometimes by opposites to those things which had brought about the fall of the human race, ordained that reparation and restoration should be made unto salvation, sometimes indeed by similitudes to those which had been instruments of ruin. Namely, the pride and disobedience of the first parents brought damnation upon the whole world. By contrast the humility and obedience of our Lord Jesus Christ brought us saving redemption. Human offspring fell into the abyss of death, because man wished to claim for himself the knowledge of God, and a certain likeness. But it was raised up to salvation, because on the contrary the Son of God emptied himself to assume human frailty. Again, the condemnation of our race had its origin from the tree of the knowledge of good and evil. Likewise, by divine ordination our salvation proceeded from the tree of the cross, sanctified by the blood and death of Christ. And in this way from the same thing, according to its kind, life rose again for us, whence death first had arisen, namely from the tree. And the ancient serpent, which by the tree of paradise had overcome the first parents, whom by crafty persuasion he had led to the eating of its fruit, was also overcome on the tree, namely the cross, by Christ our Lord, who was the saving fruit of this tree, and effective in taking away the transgression inflicted by the harmful and for us destructive fruit of the former tree. 16 And in the veneration of the blessed Mary. From the preced-

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78 PRAEFATIO. bus repetêdu[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 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 manifestu[m]. Quòd verò lum e[st] illud æternu[m] (quod in tenebris exortum est rectis corde) huic mudo foelici partu ea. dem 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 confitetur ecclesia: illi laude quotidiana concinens, quòd post partum virgo inuiolata 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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78 PREFACE. It must be repeated from the beginning, namely that which is set down at the beginning of every preface: namely, “It is truly worthy and just, right and salutary,” so that, with those nouns joined to the substantive verb, the infinitive verbs named here are arranged, and this is the sense: “It is truly worthy and just, right and salutary, that we, with exultant souls, praise, bless, and proclaim Thee, God the Father, in veneration of blessed Mary ever Virgin.” However, since that ablative, “in veneration,” is general for every solemnity and commemoration of the most holy Virgin, where a special celebration of her occurs, such as the conception, nativity, annunciation, visitation, purification, or assumption, that particular name must be expressed in this place of the preface, as in the feast of her conception: thus the preface is to be recited, “And Thee in the Conception of blessed Mary ever Virgin,” and so forth. So likewise in her other feasts, the name of the veneration must be changed to the proper name of the feast. Moreover, that the only-begotten Son of God was conceived by the most holy Virgin, the Holy Spirit overshadowing her, namely God and man, and not man alone and bare, is made manifest from the first chapter of the Gospel according to Luke. But that that eternal light, which arose in darkness for the upright in heart, this most sacred Virgin brought forth into the world by a happy childbirth, is clear from the second chapter of the Gospel of Luke. Finally, that the glory of inviolate virginity remained in her singularly even after childbirth is foretold both by the unconsumed bush of Moses and by the closed gate of Ezekiel, and the whole Church likewise confesses it, singing daily in praise of her that she remained a virgin inviolate after childbirth. 17 “That you do not forsake your flock, 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, nourished as with food by the words of his heavenly teaching, and guided by the paths and track of his commandments, as the prophet says in the psalm: “We are his people and the sheep of his pasture; enter his gates with confession.” Therefore this preface asks that he, the good shepherd, not abandon his Catholic flock, nor leave it without his protection, but rather...

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EX PO. 79 sed per ipsos apostolos tanquam cooperatores ipsius in custodia gregis & coadiutores: ipsum assidua conseruet protectione. Vt ipse grex dominicus iisdem sine eisdem apostolis rectoribus gubernetur: quos vt vicarios operis sui vtpote gregis pascendi, ipse pastor æternus ordinauit ac sanxit debere præesse pastores eidem gregi. Nempe ter beatum Petrum interrogasse legitur dominus: am se diligeret, & illo respondente, ipsum qui omnia nouit, & id scire quòd amaret eum. Deinde post singulam responso[n]e subiunxit, pasce agnos meos, siue pasce oves meas. Quibus verbis beatum Petrum constituit operis sui vicarium, voluitque ipsum præesse pastorem suo gregi. De aliis iisdem apostolis & eorum successoribus episcopis, illud locum habet quod in actis apostolorum dicit Paulus. Attendite vobis & vniverso gregi, in quo vos spiritus sanctus posuit episcopos regere ecclesiam dei, quam acquisiuit sanguine suo. Porrò huiusmodi pastores sedulos & diligentes (quales fuerunt apostoli) se daturum suo gregi, pollicitus est dominus per Hieremiam dicens. Dabo vobis pastores iuxta cor meum, & pascent vos scientia & doctrina. Vere secundum cor domini fuerunt pastores isti apostolici, quoniam elegit eos ex omni carne & posuit eos pascere gregem suum catholicum. Quem & scientia & doctrina euangelicæ veritatis pauerunt, nam æternæ vitæ verba toti mundo solicita annunciatione administrarunt. Et alio in loco per eundem prophetam dicit dominus. Ego congregabo reliquias gregis mei de omnibus terris ad quas ciecero eos illuc, & conuertam eos ad rura sua, & crescent & multiplicabuntur, & suscitabo super eos pastores, & pascent eos. Certe congregauit dominus reliquias gregis sui, quando mortuus est non solùm pro gente, sed vt filios dei qui erant dispersi congregaret in vnum. Et per apostolicam euangelizationem oves illæ quæ non erant ex ouili dominico, adductæ sunt ad caulam gregis eius, & factum est vnum ouile & vnum pastor. Creuerunt itidem & multiplicati sunt greges domini, quoniam circa apostolorum tempora & paulò post totam impleuerunt terram. Demùm suscitauit dominus pastores super eos: ipsos sanctos apostolos, quos delegit & spiritu sancto & impleuit: ad exequêdû hoc ministeriu[m]. Quòd

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EX PO. 79 but through the apostles themselves, as his co-workers in the care of the flock and as coadjutors, he continually preserved them by his protection. That the Lord’s flock might be governed by the same rulers, the apostles, without them: whom, as vicars of his work, namely of feeding the flock, the eternal Shepherd himself ordained and decreed should be set over that same flock as pastors. Indeed, it is read that the Lord asked blessed Peter three times whether he loved him, and when he answered, he who knows all things, and knows that he loved him. Then after each answer he added, Feed my lambs, or feed my sheep. By these words he made blessed Peter the vicar of his work, and willed him to be set over his flock as shepherd. Concerning the others, the same apostles and their successors, the bishops, that saying of Paul in the Acts of the Apostles applies: Take heed to yourselves and to the whole flock, in which the Holy Spirit has placed you bishops to rule the Church of God, which he has acquired with his own blood. Moreover, the Lord promised through Jeremiah that he would give to his flock such shepherds, zealous and diligent, as the apostles were, saying: I will give you shepherds according to my heart, and they shall feed you with knowledge and doctrine. Truly these apostolic shepherds were according to the heart of the Lord, for he chose them from all flesh and set them to feed his catholic flock. They fed it with knowledge and doctrine of evangelical truth, for they ministered the words of eternal life to the whole world by earnest proclamation. And in another place the Lord says through the same prophet: I will gather the remnant of my flock from all the lands to which I have driven them, and I will bring them back to their pastures, and they shall grow and be multiplied, and I will raise up over them shepherds, and they shall feed them. Certainly the Lord gathered the remnant of his flock when he died not only for the people, but that he might gather together into one the children of God who were scattered. And through apostolic preaching those sheep which were not of the Lord’s fold were brought into the fold of his flock, and there was made one sheepfold and one shepherd. Likewise the Lord’s flocks grew and multiplied, for around the time of the apostles and shortly after, they filled the whole earth. Finally the Lord raised up shepherds over them: those holy apostles, whom he chose and filled with the Holy Spirit, to carry out this ministry. What

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CANO. < Gen. 37 Exo. 3 1. Reg. 16> Quòd si horum spiritualium pastorum figuram quæris, & in veteri lege typum. Ioseph prius pascens gregem patris sui & postea totam saluans Aegyptum. Moyses autem post greges soceri sui totam Hebræorum synagogam in deserto regens. Demùm David (vt primus Regum liber testatur) prius oves paternas & deinde totum regnum Israel gubernans: horum noui testamenti pastorum vmbra fuerunt & imago. Canon ipsius remissæ. < Quare hæc missæ pars dicitur canon.> T E igitur clemètissime pater: per Iesum Christum filium tuum domiru[m] nostrum: supplices rogamus & petimus: uti accepta habeas & benedicas hæc dona, hæc munera, hæc sancta sacrificia illabata. < Cur dicitur secretu[m].> 1 Hæc totius missæ pars præcipua, quatuor nominib[us] solet vulgo appellari: scilicet canon, secreta, actio & sacrificium. Cano quidè: quod latine regulam significat, quia verborum huiusce partis series & connexio: regulariter & ordinate partum à Christo, partim à sanctis patrib[us] est instituta. Nempe à Christo instituta sunt verba sacramentalia: ad formam consecrationis attinentia. Cætera verò quæ ad dei laudem dicuntur & ad orandum pro populo Christiano: à sanctis patribus ordinata sunt. Non tamen vno tempore nec ab vno titum authore: sed à diuersis, & variis temporibus sunt ædita, & per Gelasium papam præcipue collecta, licet posterius nonnulla illis sint adiecta. Quoniam igitur institutio e Christi & sanctorum patrum regulis constituta est hæc missæ particula: græcè canon appellatur. Secundo, eadem dicitur secretum, potissimum ratione prolationis, quia submissa voce atque secreta proferri debet, ne tam sancti mysterij, verba manifestè prolata & publicè, per quotidianum vsum vilescat, & à laicis etiam in locis prophanis indebitè atque irreue reuter pronuncientur. Ferunt enim cum olim alta voce proferretur canon, omnes ferè per assiduum vsum, illum memoria tenuisse atque in vicis & compitis publicè deca[m] tare solitos esse. Vnde cum quidam pastores quodam ausu temerario pane super lapide[m] posito in agro, verba consecrationis hostiæ protulissent, conuersus quidem ille pa- nis

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CANO. < Gen. 37 Exo. 3 1. Reg. 16> But if you seek a figure of these spiritual shepherds, and a type in the old law: Joseph, first feeding his father’s flock and afterward saving all Egypt. Moses, however, after the flocks of his father-in-law, governing the whole synagogue of the Hebrews in the wilderness. Lastly David (as the first Book of Kings bears witness), first the paternal sheep and then the whole kingdom of Israel governing: these were the shadow and image of the shepherds of the New Testament. The canon of the Mass itself. < Why this part of the Mass is called the canon.> Therefore we, most merciful Father, through Jesus Christ, your Son, our Lord, humbly ask and beseech you: that you accept and bless these gifts, these offerings, these holy unspotted sacrifices. < Why it is called the secret.> 1 This chief part of the whole Mass is commonly called by four names: namely, canon, secret, action, and sacrifice. Indeed canon: because in Latin it signifies a rule, since the sequence and connection of the words of this part has been instituted regularly and orderly, partly by Christ, partly by the holy Fathers. Namely, the sacramental words were instituted by Christ: those relating to the form of consecration. The rest, however, which are spoken to the praise of God and for praying for the Christian people, were ordered by the holy Fathers. Yet not at one time nor by one author: but they were composed by different men, and at various times, and especially collected by Pope Gelasius, although some things were added to them later. Since therefore this part of the Mass was established from the rules of Christ and the holy Fathers, it is called canon in Greek. Secondly, the same is called secret, chiefly because of the manner of speaking, since it ought to be said in a low and secret voice, lest the words of so holy a mystery, if spoken plainly and publicly, become cheap through daily use, and lest they be pronounced unworthily and irreverently by laymen even in profane places. For they say that when formerly it was spoken aloud, almost everyone, by constant use, had learned it by heart and used to chant it publicly in villages and crossroads. Hence, when certain shepherds, with a rash and reckless boldness, had pronounced the words of consecration over the host with bread placed upon a stone in a field, that bread indeed turned into the pa- nis

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E X P O. nis fertur fuisse in carne ad illoru[m] verborum prolatione[m], ipsi autem igne cælitus in eos di[n]nisso diuino iudicio sunt absumpti, vt per hanc punitionis seueritate[m] cæteris essent exemplo: ne vnquam tale quippiam attentarent neque di uinis abuterentur mysteriis ad iocum aut ludibrium, sed cum tremore, timore, ac summa reuerentia, ij tantum ad quos spectat illud ministerium: ordine & fine atque modo a Christo & sanctis patribus definito religiose vterentur. In cuius rei signum atque figuram, Numeri quarto capite præcipit per Moysen dominus ipsi Aaron & filiis eius: < Num. 4> vt soli ingredientes tabernaculum omnia eius vasa inuoluant, & cum mouenda sunt castra illa portanda singulis filiis Caath distribuant. Ipsi verò filij Caath ac cæteri nul la curiositate videant quæ sunt in sanctuario priusquam inuoluantur: alioqui morientur. Quòd si vasa sanctuarij tabernaculi Mosaici intanta haberi iussa sunt veneratio- ne, quæ solum figura erant & vmbra sacrorum nouæ le- gis: quid reuerentur & honoris exhibedum sacrarissimis verbis ipsius canonis? quæ prolaturus sacerdos ingreditur in sancta sanctoru[m]: no[n] semel tantum in anno, sed quories ipse missam celebrat, neque cum sanguine hirci immolati pro peccato: sed cum precioso sanguine agni immacula- ti atque iucontaminati. Et quasi cortinis obtestus atque obuolutos: operatur secretum illud mysterium co[n]fectionis & consecrationis sanctissimi sacramenti eucharistiæ. Ob quam sanè secretam operationem hac in parte missæ absolui consuetam: etiam ipsa, secretum dici congruè po test. Consonat planè supradictis illud domini nostri præ ceptum apud Matthæum. Nolite sanctum dare canibus, < Matth. 7.> & margaritas nolite proicere ante porcos: ne forte con- culcent eas pedibus suis, & canes co[n]uersi dirumpant vos. Quo nimirum hæc sacratissima canonis verba si forent à vulgaribus & populo in propatulo audita, ex assiduita- te vilescerent: & forte ad alium vsum inconcessum adhi- berentur, quæ cum manent eis abdita & occultata: ha- bentur ab ipsis in debita veneratione & honore. A stipu- latur iisdem & sacratissimus pater Dionysius in ecclesi- stica hierarchia: ita scribens ad Timotheum. Sed obser- ua diligentius, ne sancta sanctorum efferas: ne prophanis luminibus violanda permittas. Verùm reuerberis ma- gi B

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E X P O. It is reported that there was in the flesh at the utterance of those words; but they themselves, by divine judgment, with fire sent down from heaven upon them, were consumed, so that by this severity of punishment they might be an example to the rest: that they should never attempt anything of the sort, nor abuse divine mysteries for jest or mockery, but with trembling, fear, and the greatest reverence, only those to whom that ministry belongs should use them, in the order, end, and manner determined by Christ and the holy Fathers, religiously. As a sign and figure of this thing, in the fourth chapter of Numbers the Lord commands through Moses to Aaron himself and his sons: <Num. 4> that they alone, when entering the tabernacle, should wrap up all its vessels, and when the camps are to be moved, distribute among the sons of Kohath the things to be carried. But let the sons of Kohath and the others see, by no curiosity, what is in the sanctuary before they are wrapped up; otherwise they will die. And if the vessels of the sanctuary of the Mosaic tabernacle were ordered to be held in such reverence, since they were only a figure and shadow of the sacred things of the new law: what reverence and honor must be shown to the most sacred words of the canon itself? When the priest is to utter them, he enters into the holy of holies, not only once a year, but as often as he celebrates Mass, and not with the blood of a goat slain for sin, but with the precious blood of the spotless and undefiled Lamb. And as though enclosed and wrapped in curtains, he performs that secret mystery of the making and consecration of the most holy sacrament of the Eucharist. Because of this secret operation, which in this part of the Mass is customarily concluded, it may very properly be called secret. Clearly in agreement with the aforesaid is that command of our Lord in Matthew: “Do not give what is holy to dogs,” <Matt. 7.> “and do not cast your pearls before swine, lest they trample them under their feet, and the dogs, turning, tear you to pieces.” For if these most sacred words of the canon were heard openly by the common people and the crowd, they would become cheap through frequent use; and perhaps they would be applied to some other forbidden use. But since they remain hidden and concealed from them, they are held by them in due veneration and honor. The most sacred Father Dionysius likewise affirms the same in the Ecclesiastical Hierarchy, writing thus to Timothy: “But observe more carefully, lest you bring forth the holy of holies; lest you permit it to be violated by profane eyes. But you will rebuke the magi B

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CANO. < Quare dicitur actio & sacrificium.> gis, occultique dei mysteria spiritualib[us] inuisibilibusque notionib[us] honorabis, atque intemerata servabis: nequaquam ea passim rudibus tradens, sed sanctis solis sanctaru[m] rerum intelligentias sacratius pandens. Tertio eadem missæ pars (vt iam paulò ante 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 acceptius deo quam antiquæ legis sacrificia, & omnem illorum multiformitatem vniformiter, & multitudinem vnicè complectens, immo omne illorum virtutem supereminenter in se continens ac comprehendens. Erat enim apud Hebræos sacrificium pro peccato, hostia pacificoru[m], expiationis, holocaustum, iuge sacrificium, hostia pro ignorantis & in gratiarum actionem. Istud verò sacrificiu[m]: omniu[m] illoru[m] & quorumuis aliorum ratione virtute sua continet & superambit. Nempe ipsum vnum & vnicum: pro totius mundi peccato oblatum est, pacificans & instaurans omnia quæ in cælis & in terra sunt. Per ipsum itidem habetur expiatio peccatorum totum igne charitatis incensum: oblatum est pro nobis in ara crucis. Idem quoque iugiter & assidue immolatur ad finem vsq[ue]; mundi. Denique pro ignorantiis nostris ipsum deo patri offertur: & in gratiarum actionem de susceptis beneficiis. Iure igitur hæc missæ portio, in qua tam celebre & solenne 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 pollicitatione: nihil ex nostra tantum sententia aut opinione in ea asseremus. 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 & tantas à celeberrimis viris Alexandro de Ales, Alberto Magno, Durando in rationali diuinorum officioru[m], Innocentio

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CANO. < Why it is called action and sacrifice.> you will honor the mysteries of the hidden and secret God with spiritual and invisible perceptions, and you will keep them inviolate: by no means handing them over indiscriminately to the unlearned, but more sacredly unfolding the understanding of holy things to the holy alone. Thirdly, that same part of the Mass is called action (as has already been said a little before): because in it the most holy mystery of Christ is carried out, by which, in his ineffable charity, he has given us, while we are here as pilgrims, his body as food and his blood as drink for the journey. Finally, fourthly, it is called sacrifice, because through this canon there is made from bread and wine a saving sacrifice, a sacrifice of praise, a sacrifice of righteousness, far more acceptable to God than the sacrifices of the old law, and one that uniformly embraces all their manifold forms and uniquely their multitude, indeed containing and comprehending in itself supereminently all their power. For among the Hebrews there was a sacrifice for sin, a peace offering, a sacrifice of expiation, a burnt offering, an perpetual sacrifice, a sacrifice for ignorance, and an offering of thanksgiving. But this sacrifice, by its own power, contains and surpasses all of them and any others whatsoever. Indeed, it is the one and only sacrifice: it was offered for the sin of the whole world, making peace and restoring all things that are in heaven and on earth. By it likewise is obtained the expiation of sins, the whole fire of charity being kindled: 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 benefits received. Therefore, with good reason, this portion of the Mass, in which so great and solemn a sacrifice is completed, is also called by the name of sacrifice, taking its designation from that which is chiefly intended in it. 2 Moreover, now about to undertake, with God’s help, some small explanation of this canon according to our promise, we shall assert nothing in it merely from our own view or opinion. For neither so much rashness nor a presumption daring greater things than is fitting is in us, that in a matter so difficult and sublime we should try to introduce anything new solely from our own and private judgment, especially after so many and such great authorities as Alexander of Hales, Albert the Great, Durandus in the Rational of the Divine Offices, Innocent

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EXPO. 83 tio de officio missæ & cæteris: insacru[m] canonem elaboratas admodum luculentas expositiones. Sed vnum qui horum grauissimorum patrum penè sequitur vestigia, ducé[m] mihi in hoc peragando calle deligam: cutus sententiis & determinationibus propius insistam. Gabrielem videlicet de literis diuinis optimè meritum, earumque studiosissimum explanatore, qui in opere suo sane præclaro de canone missæ: supradictorum omnium authorum sententias ac explicationes fideliter enarrat, & hanc missæ particulu[m] egregie copioséque dilucidat. Verùm contractis loris elaborabo paucis ea costringere: quæ ipse laxis spaciatus habenis diffusius pertractat atque edisserit. Et multiplicem eiusdem clausulę expositionem (quam pro more affert: vt omnium ex instituto suo recenseat sententias) prætermittens, vna tatum quæ literæ videbitur accommodatior, explanatione contentus abibo, eum qui ampliorem efflagitat declarationem, ad fontem vberrimum, vnde isti deducti sunt riuuli, remittens. Na[m] ex illo copiosius ea hauriet omnia: quæ hic breuiore sermone & quasi compendiario sunt constricta, ne totum quod molimur opus nunia mole aut prolixitate legentes offendat. 3 Itaque ipsius canonis initium est hutusmodi. Te igitur clementissime pater. Vbi annotatu non indignum censent imprimis authores, diuina quadam prouidentia factum esse, quod canon ipse à litera (quæ apud Hebræos Tau dicitur) incipiat. Nam ipsa significat mysterium viuificę crucis domini, ex sui effigiatione atque formatione ipsam repræsentans. Apud Hebræos enim ita formatur T. quæ quidem forma: dominicæ crucis figuram propemodum exprimit. Sane illud signum est, quod teste Hieronymo in frontibus virorum gementium & dolentium super cunctis abominationibus quæ fiebant in medio Hierusalé, impressum fuit, & huius signaculi munimento, ab interitu & exitio libera ti sunt, qui illud præferebât, vt scribit Ezechiel propheta. Illud item signum est: super quo Moyses in deserto crexit serpentem æneum, quem suspensum in ligno quicunq[ue] sunt contuiti, protinus ab ignitorum serpentium lætifero morsu curabantur. Denique illud fuit signum: quo signati sunt in frontib[us] suis serui dei viuentis, quemadmodum angelus habens signu[m] dei viui, vexillu[m] scilicet crucis, aliis quatuor F ij < Eze. 9 Num. 21> < Apoc. 7>

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EXPO. 83 the office of the Mass and other things: very bright expositions worked out on the canon of the Mass. But since one of these most weighty Fathers almost follows in their footsteps, I shall choose as my guide in carrying this out Gabriel, the most distinguished in sacred letters and most devoted interpreter of them, who in his truly splendid work on the canon of the Mass faithfully recounts the opinions and explanations of all the aforementioned authors, and brilliantly and copiously elucidates this part of the Mass. Yet, drawing in the reins, I shall endeavor briefly to confine those matters which he, with loose reins, treats and explains more diffusely. And omitting the manifold exposition of this same clause (which, as is his custom, he offers in order to recount, as from his own plan, the opinions of all), I shall go on content with one explanation only, whichever seems more fitting to the text, sending the one who demands a fuller declaration to the most abundant fountain, from which these streams were drawn. For from that source he will more copiously drink all those things which here are compressed into a shorter discourse and, as it were, into an abridged form, lest the whole work we are undertaking offend readers by excessive bulk or prolixity. 3. Thus the beginning of the canon itself is as follows: Te igitur clementissime pater. Where authors judge it not unworthy of note, first of all, that by a certain divine providence it came about that the canon itself begins with the letter (which among the Hebrews is called Tau). For it signifies the mystery of the life-giving cross of the Lord, representing it by its very shape and form. For among the Hebrews it is formed thus: T, which shape indeed almost expresses the figure of the Lord’s cross. Surely it is that sign which, according to Jerome, was impressed on the foreheads of the men groaning and mourning over all the abominations that were done in the midst of Jerusalem, and by the protection of this mark those were freed from destruction and ruin who bore it, as the prophet Ezekiel writes. It is also that sign over which Moses raised the bronze serpent in the desert, and all who looked upon it, as it hung on the wood, were immediately healed from the deadly bite of the fiery serpents. Finally, it was that sign with which the servants of the living God were marked on their foreheads, as the angel having the sign of the living God, namely the banner of the cross, in other F ij < Eze. 9 Num. 21> < Apoc. 7>

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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. Quævis 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. Ioan. 2> sed veniam illorum ac remissionem cleméter indulgeat. Est enim secundum Aristotelem clementia, virtus specta[n]s ad principes & præsides: 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 pec catores,

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It is written in the Apocalypse that the four angels cried out. Since, however, in the sacred canon the Passion of Christ, which was completed on the cross, is recalled, it is therefore fitting and right that the canon should be begun with that letter which more expressly than the other letters represents the cross itself, such as the letter T. Namely, by the sight of it the priest may be more quickly and readily brought back to remembrance of the Lord’s Passion. For sensible signs easily stir and move our understanding toward the knowledge of intelligible things, and they provide it with aid for the contemplation of spiritual things. 4 Moreover, the word placed at the beginning of the canon, igitur, is connective of the canon itself with the preceding sentence and hymn, partly angelic, partly human, so that the sense here may be understood thus: O heavenly Father, since the heavens and the earth are full of your glory, because in your mercy you sent to us your blessed Son, who by the humanity assumed came into this world in your name: therefore we pray and beseech you. But the name of the Father is there taken personally and distinctly, so that the name belongs to the first person in the Holy Trinity, which is sufficiently indicated by the following accusative, your Son. For those two, Father and Son, have a mutual relation to one another. Indeed, in the very beginning of the canon four motives and incitements are brought forward, which may easily move God the Father to grant that he hear our prayers. The first is the Father’s clemency, or mercy. For although he has innumerable excellent attributes by which he may rightly be honored and celebrated by us, yet we more fittingly than by any other title call him most clement, that is, most merciful, as in <John 2>, because according to the prophet he is kind and merciful and abounding in goodness over evil; may he by his clemency and mercy incline his gracious ears to our prayers, and not exact vengeance for our sins as we deserve: <Heb. 9; 1 John 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. Second, it is the effective means by which we are saved: because 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: quoniâ per ipsum, impetrandi certitudinem accepimus. Ipse nanque qui æterna est veritas, sub assertoria pollicitatione nobis in euâgelio promisit dicens. Amen amen dico vobis, si quid petieritis patre[m] 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 impetretur. Tertium quod hic affertur, cõducens & accommodum vt preces nostræ suscipientur 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 Ludith. Et ecclesiasticus. Oratio humiliantis se, nubes penetrat: & non discedet donec altissimus eam aspiciat. Denique in euangelio pharisæus ille qui iustitias suas iacta[n]ter enarrauit coram deo: speratus est, vbi publicanus cõficiens humiliter peccata sua, exauditus est & iustificatus. Quoniâ 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. < Iudith. 9 Eccl. 35 Luc. 18 Daniel. 9> Quartum est vehemens petendi affectus: geminatiôe verbi deprecatorij expressus, scilicet rogam[ur] ac petimus. Accumulâtur enim ibide[m] verba petitione[m] explicantia, ad significandu[m] ipsius affectus nostri magnitudi ne[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, nô 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 stores, as an advocate who appears before the face of God for us, so that he may always live to intercede for us. For we have an advocate with the Father, Jesus Christ the righteous; and he himself is the propitiation for our sins, as John says. < John. 16> Through this mediator and our advocate, therefore, we rightly ask the Father, because through him we have received certainty of obtaining. For he, who is eternal truth, under the assurance of promise, promised us in the Gospel, 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 shall receive. And not only in this place, but in every prayer, the Church asks that its prayers be heard through our Lord Jesus Christ, and with that end it closes and concludes all its supplication: to indicate that whatever is asked by men is heard and obtained only in the name of Christ, the beloved Son of the Father. The third thing brought forward here, conducive and suitable for our prayers to be received by God, is the humility of those praying, signified by the fact that we ask as suppliants, that is, as humble people; for from the beginning the supplication of the proud did not please God, but that of the humble, as Judith says. And Ecclesiasticus: the prayer of one who humbles himself pierces the clouds, and it will not depart until the Most High looks upon it. Finally, in the Gospel, that Pharisee who boasted of his own righteousness before God was rejected, whereas the publican, confessing his sins humbly, was heard and justified. Since therefore we ask as suppliants, with Daniel we rightly say that not in our own justifications do we cast our prayers before the face of God, but in his great and many mercies. < Judith. 9 Eccl. 35 Luc. 18 Daniel. 9> The fourth is the earnestness of the request, expressed by the repetition of the petitioning verb, namely, we ask and we entreat. For the words that express the petition are accumulated there, and nearly all the following words are in the plural number, to indicate that the priest, praying or offering these things, does so not only for himself and in his own person alone, but in the place and stead of all Christ’s faithful and in the person of the whole Church: he pours forth prayer to God the Father and offers sacrifice, since as celebrant he is performing a public ministry: praying for all. F iij But

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CANO. 5 Sed nunc quid rogamus & petimus deum patrem: attē- rius est animaduertendum, & potissimu[m] duo postulata hic exprimuntur. Primum vt deus pater accepta habeat id est grata & placita dona quæ offeruntur: panem scilicet & vi num in altari præparatum, vt consecretur in oblationem secudum Christi domini nostri sanctionem & institutum. Dixerat quidem sæpius per prophetas dominus. [Ph]nô pla < Esaia.1 Hiere.6 > cerent et victimæ & holocaustomata ritus antiqui, quo- niam venturum erat & instituendum vnum nouæ legis sa crificium: illi summe & vnice placituru[m]. Cum igitur illud evangelicum sacrum nunc offeramus, vt dominus & legi- fer noster instituit, in quo ipsi patri bene complacuit: me- rito nunc rogamus vt grata sint & accepta hæc munera nostra ipsi deo patri ad illud sacrificium offerendum ap- parata. Secundo petimus vt deus pater benedicat eadem dona & munera: hoc est vt benedictionem suæ virtutis & gratiæ illis infundat, vt idonea sint tam digno sacram[en]to, vt in corpus & sanguinem Christi convertantur. Non e- nim nostri officij est benedicere: sed dei solius. Nostru[m] au < Num.6. > tem est, dei nomen humiliter inuocare: vt benedictionem suam nobis elargiatur, quemadmodum ipse ait per Moy- sem in libro numeri de sacerdotibus. Inuocabunt nomen meum super filios Israel: ego aute[m] benedicam eis. Expri- muntur autem offerenda munera, panis scilicet & vinum aqua mixtum (quæ demonstrantur illo pronomine hæc, ter repetito) triplici nomine: cum subiūgit litera canonis. Hæc dona, hæc munera, hæc sancta sacrificia illibata. No[n] quidem quod p[er] hæc tria aliud & aliud dicatur: sed res vna pro suæ magnitudinis excellêntia: diuersa appellatio[n]e cele bratur. Horum enim verborum inculcatio: piæ deuotio- nis est exercitatio, & ineffabilis commendatio sacramenti. Siquidem non inuenitur aliquod vocabulum quo tatum sacramentum digne valeat appellari: quoniam omne no- men, illius dignitate est inferius. Itaque tria illa nomina easdem res designant. substātias scilicet illas panis & vini oblatas altari, in quibus perficienda est co[n]secratio, diuer- sa tamen ratione: quod ille materiales substantiæ trifariâ possint considerari. Primo vt ex dei liberalitate in nos profluunt: & sic dicûtur dona, vel vt à nobis pie recipiù- tur: & ita dicuntur munera, aut vt deo à nobis offerun- tur

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CANO. 5 But now what do we ask and petition of God the Father? It should be noted more carefully, and chiefly two requests are expressed here. First, that God the Father may accept as pleasing and acceptable the gifts that are offered: namely, the bread and wine prepared on the altar, so that they may be consecrated as an offering according to the sanction and institution of Christ our Lord. Indeed the Lord had often said through the prophets that sacrifices and burnt offerings of the ancient rite were not pleasing to him, because there was to come and be instituted the one sacrifice of the new law: that one alone would please him supremely and uniquely. Therefore, as we now offer that evangelical sacred thing, as our Lord and lawgiver instituted, in which it pleased the Father himself well, we rightly now ask that these our gifts, prepared for offering up to God the Father, may be pleasing and acceptable to him for that sacrifice. Second, we ask that God the Father bless these same gifts and offerings; that is, that he infuse into them the blessing of his power and grace, so that they may be suitable for so great a sacrament, and may be changed into the body and blood of Christ. For it is not our office to bless, but God’s alone. Ours, however, is humbly to invoke the name of God, that he may lavish his blessing upon us, as he himself says through Moses in the book of Numbers concerning the priests: They shall invoke my name upon the children of Israel, and I shall bless them. The gifts to be offered are expressed, namely bread and wine mixed with water, which are indicated by that pronoun “these,” repeated three times, through a threefold naming, when the text of the canon adds: “These gifts, these offerings, these holy sacrifices, unspotted.” Not indeed because by these three expressions something different is said, but because one thing, in view of the excellence of its greatness, is celebrated by different terms. For this repetition of words is an exercise of pious devotion and an ineffable commendation of the sacrament. Indeed, no word is found by which so great a sacrament can worthily be named, since every name is beneath its dignity. Thus those three names designate the same things: namely those substances of bread and wine offered on the altar, in which the consecration is to be accomplished, though in a different way; for those material substances may be considered in three ways. First, as they flow to us from God’s generosity; and thus they are called gifts; or as they are piously received by us; and thus they are called offerings; or as they are offered by us to God.

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EXPO. 87 tur: & sic vocantur sacrificia. Est enim donum proprie: < Iacob. 1> quod inferiori à superiore gratis confertur. secundum illud Iacobi verbum. Omne datum optimum & omne donum perfectum. de sursum est, descendens à patre luminu[m]. < Gen. 4> Munus verò dicitur: quod ab inferiore, superiori præsentatur: vt Genesis quarto cap. Respexit dominus ad Abel & ad munera eius. Sacrificium verò est: quod creatori in victimam & hostiam offertur vt in psalmo: Sacrifice sacrificium iustitiæ: & sperate in domino. Est itaque donum: dantis. munus: recipientis. sacrificium: offerentis. 6 < Psal. 4> Dicuntur autem pluralitatis numero dona, munera & sacrificia, quoniam panis & vini antequam consecrantur alia & alia est substantia, & vna ab altera re ipsa discrepans. quæ substantiarum diuersitas: numero multitudinis aptè exprimitur, nam hoc loco ipsa demonstrantur ante factam consecrationem. Ea verò consummata: interdum etiam adhuc numero consimili & multitudinem indicante explicantur, & sacramenta aut sacrificia dicuntur. non quidem ob substantiarum (quæ iam conuersæ sunt) varietatem: sed ob specierum sub quibus tam sancta continentur mysteria, diuersitatem. Nempè post consecrationem superstes est species, forma & figura panis, sub qua sacrosanctum Christi corpus continetur. superest & species vini, sub qua preciosus eius sanguis mirabiliter occultatur. Itaque hæc specierum diuersitas cum præcipuis & primariis sub ipsarum velamine contentis rebus signatis, corpore scilicet Christi & sanguine, inter se substantia diuersis, etia[m] post consecrationem numero plurali designatur. Denique hæc sacrificia, etiam ante consecrationem hic sancta & illibata. non quidem secundum se, neque secundum substantiam, neque absolute, sed ratione significationis mysticæ, & quia nunc significant (ratione habita ad id quod mox futurum est) sacrosanctum Christi corpus & immaculatu[m] eius sanguinem: in quæ paulo pòst per prolationem verborum ad consecrationem attinentium covertentur. Aut sancta dicuntur, id est ad sanctum vsum deputata, sicut & Alchimelech sacerdos legitur dixisse ad David, in figura huius sacramenti. Non habeo panes laicos, id est communes & omnium vsui quotidiano accomodatos, sed tantum panem F iiij sanctum.

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EXPO. 87 for: and so they are called sacrifices. For properly it is a gift: < Iacob. 1> which is freely bestowed by a superior upon an inferior, according to that word of James: Every best gift and every perfect gift is from above, descending from the Father of lights. < Gen. 4> But it is called a munus, because it is presented by an inferior to a superior, as in the fourth chapter of Genesis: The Lord respected Abel and his offerings. But a sacrifice is that which is offered to the Creator as a victim and oblation, as in the Psalm: Sacrifice the sacrifice of righteousness; and hope in the Lord. Therefore, it is a gift in the case of the giver, a munus in the case of the receiver, a sacrifice in the case of the one offering. 6 < Psal. 4> These are spoken of in the plural number as dona, munera, and sacrificia, because bread and wine, before they are consecrated, are of one substance and another, and one differs in fact from the other. This diversity of substances is aptly expressed by the number of the plural, for in this place the things themselves are indicated before consecration has taken place. But once that has been completed, they are sometimes also explained with the same number and with a plural form, and are called sacraments or sacrifices, not indeed because of any variety of substances, which have now been changed, but because of the species under which so holy mysteries are contained, namely their diversity. For after consecration there remains the species, form, and appearance of bread, under which the most sacred body of Christ is contained. And there remains the species of wine, under which his precious blood is wonderfully hidden. Therefore this diversity of species, together with the chief and primary realities contained under their veil, namely the body of Christ and his blood, which are in substance different from one another, is also designated in the plural number even after consecration. Finally, these sacrifices, even before consecration, are here holy and inviolate, not indeed in themselves, nor according to substance, nor absolutely, but by reason of mystical signification, and because they now signify, with reference to what is soon to happen, the most sacred body of Christ and his immaculate blood, into which a little later, by the pronouncing of the words pertaining to consecration, they will be converted. Or they are called holy, that is, set apart for holy use, just as the priest Alchimelech is read to have said to David, in the figure of this sacrament: I have no common bread, that is, ordinary and suited to the everyday use of all, but only holy bread. F iiij holy.

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CANO. sanctum, quo scilicet solis sacerdotibus vesci fas erat. Sic & illibata dicuntur hic sacrificia, id est immaculata, quia sine macula corporis & animi opus est eo offerri, quatuor & cor ab iniquitate purgetur, & corpus ab immundicia, secundum illud verbum Esaiæ prophetæ capite quinquagesimosecundo. < Esai. 51 Leui. 22> Mudamini: qui fertis vasa domini. Cui respondet illud dictum Leuitici capite vicesimosecundo de sacerdotibus. Sancti erunt deo suo: & non polluent nomé eius, incésum enim domini & panes dei sui offerut: & ideo sancti erunt. I Mprimis quæ tibi offerimus pro ecclesia tua sancta catholica: quam pacificare, custodire, adunare, & regere digneris toto orbe terrarum, unà cum famulo tuo papa nostro. N. & antistite nostro. N. & rege nostro. N. & omnibus orthodoxis atque catholicæ & apostolicæ fidei cultoribus. 7 Hæc pars canonis speciatim declarat: pro quib[us] sacerdos celebrans offert ipsa dona & munera precésq; fun dit deo patri, explicans potissimum quatuor eorum genera, pro quibus petit hæc sacrificia acceptari: primum scilicet pro tota vniuersali ecclesia, secundo pro iis qui super alios primatum aut spiritualem aut ciuilem gerunt, tertio pro omnibus rectam tenentibus fidem, quarto verò pro quibusdam in particulari. quos secreto nominat. Et merito quidem certus rogandi ordo hic præscribitur ac definitur, quoniam licet bona spiritualia omnibus sint communicanda, qualia sunt missarum suffragia: illa tamen secundum ordinatam charitatem (sicut & dilectio) sunt cuique < Can. 2> impartienda, secundum illud verbum sponsæ in canticis. Introduxit me rex in cellam vinariam: ordinavit in me charitatem. Vnde prius orâdu[m] est pro ecclesia tota quam personis singularibus: quoniam bonum comune recto iure præponendum est bono priuato & particulari, taquam præstantius atque nobilius. Ita prius pro papa offerendu[m] quàm rege: quòd summi pontificatus dignitas regia state sit eminentior atque sublimior, Cum Christi in terris es gerat & locum. Et ita de cæteris. Hunc autem ordinem determinatum orandi: primum pro omnibus gene- ratim,

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CANO. the sacred place, where, of course, only priests were permitted to eat. Thus “unblemished” sacrifices are also called here, that is, spotless, because it is necessary that the offering be made without blemish of body and soul, that the heart be purified from iniquity and the body from uncleanness, according to that word of the prophet Isaiah in chapter fifty-two. < Isa. 51 Lev. 22> “Be clean, you who bear the vessels of the Lord.” To this corresponds that saying in Leviticus, chapter twenty-two, concerning the priests: “They shall be holy to their God, and they shall not defile his name, for they offer the burnt offering of the Lord and the bread of their God; and therefore they shall be holy.” FIRST, what we offer to you for your holy catholic Church: deign to grant it peace, to guard it, to unite it, and to govern it throughout the whole world, together with your servant our pope N. and our bishop N. and our king N. and all adherents of the orthodox, catholic, and apostolic faith. This part of the canon specifically states for whom the celebrating priest offers these gifts and presents and pours out prayers to God the Father, especially explaining four kinds of persons for whom he asks that these sacrifices be accepted: first, namely, for the whole universal Church; second, for those who hold primacy over others, whether spiritual or civil; third, for all who hold the true faith; fourth, however, for certain persons in particular, whom he names in secret. And rightly indeed a definite order of petition is prescribed and established here, since although spiritual goods are to be shared with all, such as the suffrages of the Mass, nevertheless, according to ordered charity (as also love) they are to be granted to each person according to < Can. 2> that saying of the bride in the Song of Songs: “The king brought me into his wine cellar; he ordered charity in me.” Therefore one must first pray for the whole Church rather than for individual persons, since the common good must rightly be preferred to private and particular good, as being more excellent and nobler. Thus first the offering is to be made for the pope rather than the king, because the dignity of the supreme pontificate is higher and more exalted than royal rank, since you bear on earth the person and place of Christ. And so on with the rest. But this determined order of prayer: first for all in general,

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EXPO. 89 ritim, deinde verò pro iis qui publicam alios gubernandi habent administracionem, exprimit apostolus, ita scribens ad Timotheum. Obsecro primum omnium fieri obsecra- < 1. Tim. 2> iones, orationes, postulationes, gratiarum actiones, pro omnibus hominibus, pro regibus, & omnibus qui in sublimitate sunt constituti: vt quietam & tranquillam vitam agamus in omni pietate & calitate. hoc enim bonum est < 1. Tim. 2> & acceptum coram saluatore nostro deo: qui vult omnes homines saluos fieri, & ad a[n]gnitionem veritatis venire. Vbi gloria Haymonis dicit. Missæ hic ordo ostenditur. Et credibile est, ex hoc apostoli loco hunc depræcandi ordinem < 1. Tim. 2> qui hic constituitur: a sanctis patribus primum esse desumptum. Imprimis igitur sic oblatio salutaris sacrificij pro ecclesia dei: id est tota congregatione fidelium habentium communionem in ecclesiasticis sacramentis, que hic in terris adhuc degit & militat. Licet enim id nomen ecclesia diversas in sacris eloquus habeat acceptio[n]es. hoc tamen loco in significatione iam dicta duntaxat sumitur, sicut & in symbolo apostolorum & Niceno. In cuius explanatione, cur etiam sancta dicatur ecclesia & catholica: iam paulò antè dictum est. At verò ipsa tota ecclesia, hic < Ephe. 1> rectè dei patris esse innuitur, per pronomen possessiuum illi adiunctum: quia ab illo indeficienter gubernatur, vegetatur < Osee 2> & regitur. Quomodo enim non pertineret ipsa ad < Ioann. 3> patrem: que Christum dei patris filium habet caput? sicut < Ioann. 17> apostolus ad Ephesios scribens, de patre dicit quod Christum dedit caput super omnem ecclesiiam: quæ est corpus eius. quæ etiam Christum habet sponsum: sicut ipse per < Actu. 20> Osee p[ro]phetâ ait. Spólabo & mihi i fide: & scies quia ego < Ioann. 14> domin[us]. Et Ioanes in euangelio. Qui habet spóla: spons[us] est Quonâ pacto ergo posset ipsa à deo patre esse aliena: quæ directo ei filio taarcta necessitudine, ta stricto copulationis < Actu. 20> indissolubilis vinculo est coniuncta: cum ipse cõtestetur < Ioann. 14> in euangelio ad patrem. mea omnia, tua sunt, & tua, mea. Sed & ipsa ecclesia ad spiritum sanctum magnam habet etiam connexionis habitudinem. tanquam ad suum < Actu. 20> rectorem, & doctorem, & illuminatorem. Dicit enim Paulus < Ioann. 14> in actis apostolorum. Attendite vobis & vniverso gregi: < Actu. 20> in quo posuit vos spiritus sanctus regere ecclesiam dei < Ioann. 14> Et Christus apostolis spiritu sanctum promittens: rogabo (inquit)

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EXPO. 89 rhythm, then truly for those who have the public administration of governing others, the apostle sets forth, writing thus to Timothy. I exhort therefore, first of all, that supplications, prayers, petitions, and giving of thanks be made for all men, for kings, and for all who are appointed in high places: that we may lead a quiet and tranquil life in all godliness and honesty. For this is good and acceptable before God our Savior: who wills all men to be saved, and to come to the knowledge of the truth. Where Haymo’s gloss says: Here the order of the Mass is shown. And it is credible that from this apostolic passage this order of praying which is here established was first taken from the holy fathers. First, therefore, thus the salutary offering of sacrifice for the Church of God: that is, the whole congregation of the faithful having communion in ecclesiastical sacraments, which here still lives and wages war on earth. For although that name “Church” has diverse meanings in the sacred writings, this place, however, is taken only in the aforesaid signification, as also in the Apostles’ Creed and the Nicene Creed. In the explanation of which, why the Church is also called holy and catholic, has already been said a little before. But in truth the whole Church itself, here is rightly indicated to belong to God the Father, by the possessive pronoun joined to it: because it is without ceasing governed, nourished and ruled by Him. For how would it not belong to the Father, which has Christ the Son of God the Father as head? As the apostle writing to the Ephesians says of the Father, that He gave Christ as head over the whole Church, which is His body. She also has Christ as spouse: as He Himself through Hosea the prophet says. I will betroth myself to thee in faith: and thou shalt know that I, the Lord, am God. And John in the Gospel: He who has the bride is the bridegroom. In what manner then could she be alien from God the Father: she who is joined to His Son by so close a relationship, by so tight a bond of indissoluble union, since He Himself testifies in the Gospel to the Father: all mine are thine, and thine, mine. But the Church itself also has a great connection with the Holy Spirit, as with its ruler, teacher, and enlightener. For Paul says in the Acts of the Apostles: Take heed to yourselves and to the whole flock: in which the Holy Spirit has placed you to rule the Church of God. And Christ, promising the Holy Spirit to the apostles, says: I will pray (says He)

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CANO. 90 (inquit) patrem meum & alium paraclitum dabit vobis, vt maneat vobiscum in æternum. Et rursum. Paraclit[us] autem spiritus sanctus quem mittet pater in nomine meo: ille vos docebit omnia. Et iterum alio in loco. Cum venerit spirti- < Iam.16.> tus veritatis: ille vos docebit omnem veritatem. Quæ qui- < Mat.28.> dem promissiones, non solum ipsis apostolis personaliter sed ipsorum nuncupatione. toti ecclesiæ (quæ tum in ipsis consistebat) vniuersaliter factæ sunt. Sicut & illa Christi promissio iam in cælum ascensuri, ad apostolos. Ecce ego vobiscum sum omnibus diebus vsque ad co[n]summationem seculi: non tam ipsos quàm totam concernebat ecclesiam, ad finem vsque mundi duraturam. Cum itaque spiritus sanctus, etiam patris sit spiritus. non est extranea neque a- liena à deo patre ecclesia, quæ eius spiritu viuificatur & ro boratur. Est igitur & dei patris ecclesia. Non tamen eius so lius: sed & filij, & spiritus sancti vna & eadem ecclesia, quoniam ipsorum indiuidua est & vna in sanctam eccle- siam operatio. 3 Porrò quatuor hîc deinde exprimuntur quæ sacer- dos petit à deo patre ipsi ecclesiæ catholicae concedi: per to tidem verba suo ordine digesta. Primo quòd dignetur, ve- < Iam.14.> litque pro sola sua dignatione & non meritis nostris eam < Iam.17.> pacificare: vt pacé habeat ab hæreticis & schismaticis, ne- que interturbetur ab illis aut infestetur, quoniam Christus hinc discessurus pacem suam illi reliquit: dicens discipulis suis. Pacem meam do vobis: pacem relinquo vobis. Non quomodo mundus dat, ego do vobis. Et rursum ad eosde[m]: immò in illorum persona ad totam ecclesiam. Hæc locutus sum vobis: vt in me pacé habeatis. Secundo quòd digne- < Mat.16.> tur eam custodire à vitius & daemonibus: ne ab illis concul- < Psal.126.> cetur & pessundetur, quoniam Christus promisit quòd por < Psal.67.> tæ inferi non præualebunt aduersus eam. Sed id fieri non < Act.4.> potest: nisi ipsa, diuina custodia sit munita, quoniam nisi < Iean.11.> dominus custodierit ciuitatem: frustra vigilat qui custodit < Psal.146.> eam. Tertio quòd dignetur eam adunare quæ dispersa est inter paganos & perfidos, vt habitare faciat omnes vna- nimes in domo domini: & multitudinis credentium sit cor vnum & anima vna. Ipse enim Christus pro ea mortuus est: vt filios dei qui erant dispersi congregaret in vnum. Et propheta de ipso dicit in psalmo. Aedificans Hierusa- lem

Transcription: Translated (English)

CANO. 90 he says, my Father will give you another Paraclete, that he may remain with you forever. And again: But the Paraclete, the Holy Spirit, whom the Father will send in my name, he will teach you all things. And again, in another place: When the Spirit of truth has come, he will teach you all truth. Which promises were indeed made not only personally to the apostles themselves, but, by naming them, to the whole church (which then consisted in them) universally. Just as that promise of Christ, when he was about to ascend into heaven, to the apostles: Behold, I am with you all days, even to the consummation of the age, concerned not so much them as the whole church, which was to endure until the end of the world. Since therefore the Holy Spirit is also the Spirit of the Father, the church is not foreign or alien to God the Father, being enlivened and strengthened by his Spirit. Therefore it is also the church of God the Father. Yet not his alone: but the one and same church is also of the Son and of the Holy Spirit, since their operation in the holy church is inseparable and one. 3 Moreover, there are here expressed four things which the priest asks of God the Father to be granted to that catholic church: set forth in as many words in order. First, that he may deign, and will by his mere gracious will and not by our merits, to give her peace: so that she may have peace from heretics and schismatics, and not be disturbed or harassed by them, since Christ, when departing from here, left his peace to her, saying to his disciples: My peace I give you; my peace I leave you. Not as the world gives, do I give to you. And again to the same, indeed in their person to the whole church: These things I have spoken to you, that in me you may have peace. Second, that he may deign to guard her from vices and demons, lest she be trampled underfoot and utterly destroyed by them, since Christ promised that the gates of hell shall not prevail against her. But this cannot happen unless she herself be fortified by divine protection, since unless the Lord keep the city, he watches in vain who guards it. Third, that he may deign to unite her, who is scattered among pagans and unbelievers, so that he may make all of one mind to dwell in the house of the Lord: and that of the multitude of believers there may be one heart and one soul. For Christ himself died for her, so that he might gather into one the children of God who were scattered abroad. And the prophet says of him in the psalm: Building up Jerusalem

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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. This therefore is now asked to be fulfilled. Fourth, that He may deign to govern her in prosperity and adversity: so that she may say with the prophet. Psal. 22. The Lord rules me and I shall lack nothing: in a place of pasture there he has set me down. In prosperity, indeed: lest she grow proud and exalted; in adversity, truly: lest she be oppressed and cast down, so that by day the sun may not burn her, nor the moon by night. But Psal. 120. the priest does not ask God the Father that He may make peace, guard, unite, and govern the Church: in this particular place or that one established, but throughout the whole world, since this supplication is not poured out for this or that single Church: but for the catholic and universal one. For the Church of Christ ought (as once it also was) itself to be spread through the whole world, just as the Lord speaks through Isaiah concerning Christ the head of the Church: I have given you as a light to the nations: that Esa. 49. you may be my salvation to the ends of the earth. So also Christ commanded Act. 1. the apostles. And you shall be my witnesses in Jerusalem, Judea, and Samaria, and to the ends of the earth. Indeed the Church itself was called through the apostles from all the ends of the earth; this was made known in the visible sending of the Holy Spirit: through 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 intimates in the Gospel, when he says: Many will come from the east and the west: that is, from every tribe and nation (as the sacred authors explain), and will recline with Abraham, Isaac, and Jacob in the kingdom of heaven. For this reason also the song of the saints Augustine and Ambrose sings to God. The holy Church confesses you throughout the whole world. But because of our sins, it has itself been (as was said above) narrowed and now reduced into a corner of Europe. Actu. 2. 9 Furthermore, after the catholic Church, the priest asks that by the offering of the Mass prayer may also be made 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., as the first syllables, and represented the full sense of each word; afterwards, however, through the carelessness of scribes they were joined into one word, and from that the name papa was formed. This name is certainly and deservedly assigned especially to the supreme pontiff: who-

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CANO. quoniam omnium episcoporum, patriarcharum, & cætero rum ecclesiæ patrum spiritualium pater est supremus atq[ue] summus. Debet autem ipsius papæ nomen exprimi nomina- rim: vt maior sit & attentior applicatio orationis ad ipsum, eo in loco vbi litera. N. maiuscula collocatur: significans nomen eius proprium inibi exprimendum. Vt nuno celebrantes: Leonem nominare debent, qui his temporib[us] sedi apostolicæ præsidet. Per antistitem verò accipitur hic episcopus loci illius in quo fit missæ celebratio: pro quo etiam hoc in loco peculiaris fit deprecatio, qui & nominatim itidem eo loco exprimendus venit. Demùm nomine regis intelligitur princeps terrenus loci illius: in quo celebratio missæ peragitur, nam & pro ipso specialis habetur hic oratio atque mentio nominarique vt præcedentes debet. Vnde Iudæi in captiuitate Babylonica constituti: ita scripsisse leguntur ad Iudæos co[n]fratres suos adhuc degentes in Hierusalem. Orate pro vita Nabugodonosor regis Babylonis, & pro vita Balthasar filij eius: vt sint dies eoru[m] sicut dies cæli super terram, & vt det dominus virtutem nobis: & illuminet oculos nostros, vt viuamus sub vmbra Nabugodonosor regis Babylonis & sub vmbra Balthasar filij eius: & seruiamus els multis diebus, & inueniamus gratiam in conspectu eorum. Quòd si pro rege à cultu dei alieno iubet propheta diuino monitu orationem fundi ad dominum: quanto magis debet quisque celebrans pro rege & principe Christiano deprecari, sub cuius degit principatu? vt dominus conseruet eum & viuificet eum & beatum faciat eum in terra, & non tradat eum in manus inimi eorum eius: sed opem ferat illi. 10 Postremùm à specialibus rursum ad generalia progrediendo fit etiam oratio à sacerdote celebrante pro omnibus < Psal 40.> orthodoxis, id est rectè de fide sentientibus. Siquidé orthodoxus græcum nomen, deducitur ab orthos, quod rectum significat, & doxa, quod sententiam, opinionemque & æstimationem signat. Et is orthodoxus dicitur, qui rectâ fidei sententiam sequitur, & determinationem. Fides itidé orthodoxa nuncupatur, quod rectè sit sententiæ & definitionis, nihil habens à veritate alienum, nihil à rectitudine deuium, aut abhorrens ab æquitate. Vnde eximius pater Ioannes Damascenus, librum sentendarum à se composi- tum

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CANO. since he is the supreme and highest father of all the bishops, patriarchs, and other spiritual fathers of the Church. But the name of the pope himself ought to be named, so that there may be greater and more attentive application of the prayer to him, in the place where the capital letter N is placed, indicating that his proper name is to be expressed there. Thus those celebrating now ought to name Leo, who in these times presides over the apostolic see. By the antistes here is understood the bishop of that place in which the celebration of the Mass takes place; for whom also in this place a special prayer is made, and he likewise comes to be expressly named in that place. Finally, by the name of the king is meant the earthly prince of that place in which the celebration of the Mass is performed, for also for him a special prayer and mention are made here, and he too ought to be named as the preceding ones are. Whence the Jews, being in Babylonian captivity, are read to have written thus to the Jews, their fellow brothers, still dwelling in Jerusalem: Pray for the life of Nebuchadnezzar, king of Babylon, and for the life of Balthasar his son, that their days may be as the days of heaven upon the earth, and that the Lord may give us strength and enlighten our eyes, so that we may live under the shadow of Nebuchadnezzar, king of Babylon, and under the shadow of Balthasar his son, and serve them many days, and find favor in their sight. But if the prophet, by divine admonition, orders prayer to be made to the Lord for a king alien to the worship of God, how much more ought each one celebrating to supplicate for a Christian king and prince, under whose rule he lives? that the Lord may preserve him and give him life and make him blessed on earth, and not deliver him into the hands of his enemies, but help him. 10 Finally, moving again from the special to the general, a prayer is also made by the priest celebrating for all orthodox, that is, those who think rightly concerning the faith. For orthodox is a Greek name, derived from orthos, which signifies “right,” and doxa, which signifies opinion, judgment, and estimation. And one is called orthodox who follows the right judgment and determination of the faith. The faith is likewise called orthodox, because it is of right judgment and definition, having nothing alien to the truth, nothing deviating from rectitude, or departing from fairness. Hence the eminent father John Damascene, [in] the book of the Sentences composed by him

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EXPO. 93 tum inscripsit de fide orthodoxa, quod in eo rectam fidei sententiam, & veram regulam complectatur. Cum igitur orat sacerdos pro omnibus orthodoxis, id est fidelibus & rectam profitentibus fidem: planum est Ipsum non orare pro insidelibus, hæreticis & schismaticis, quoniam qui huiusmodi sunt, recta fide & vnione ad ecclesiam carent, neque Christo capiti neque cæteris ecclesiæ membris spiritualiter connectuntur, sed à fructu huius sacrificij vt relictisj & alieni prorsus excluduntur. At verò quod græco nomine orthodoxis, & multis fortasse incognito, iam dictu est, postea oratione latina dilucidius explanatur cu[m] sub iugit litera canonis, atq[ue] catholicę & apostolicę fidei cultori b[us], hoc enim posterius, declarat apertius antè positu[m] vocabulum. Dicitur autem catholica fides, id est vniuersalis, ratione suæ dilatationis atque diffusionis, quoniam eius documenta non particulariter vni populo sed vniuersaliter tori mundo sunt tradita, cum prædicatum est euangelium omni creaturæ, & omnes adeam amplectendam obligantur, cum dictum sit. Qui non crediderit, condemnabitur. < Matth. 16> Non ergo addicta est fides Christiana vni nationi, sicut olim lex vetus vni tantum populo Israelitico data, cæteros non obligabat. Dicitur & fides apostolica: quoniam per apostolos in toto orbe terrarum est promulgata: sicut testatur Marcus dicens. < Matth. 28.> Illi autem profecti prædicauerunt vbi- que: domino cooperante, & sermoné confirmante sequentibus signis. < Psal. 18.> Studiosè enim peregerunt: quod præceperat eis dominus. Ite docete omnes gentes. Et quemadmodum de ipsis prædixerat propheta: In omnem terram exiuit sonus eorum: & in fines orbis terræ verba eorum. Dicitur etiam fides apostolica: quoniam per apostolos primum certis articulis & sententiis in vnam formam ac regulam redacta. < Matth. 28.> Ipsi nanque accepta provincia annunciandæ omnibus sanctæ fidei: antequam à se inuicem dispergerentur, conuenerunt in Hierusalem, & fidei articulos quos prædicaturi erant simul contulerunt, symbolumque primum ædiderunt: à quo cætera sunt deducta symbola, vt vniformis esset eorum doctrina, nec inter eos forent ob varia & diversa dogmata dissensiones, multiformesve sententiæ: per quos totus fidelium cætus in vnitatem fidei fuerat colligendus. < Matth. 28.> Cum itaque principia fidei Christianæ ab ipsis aposto-

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EXPO. 93 it designates the orthodox faith, because in it the right teaching of the faith, and the true rule, is contained. Since therefore the priest prays for all the orthodox, that is, the faithful and those professing the right faith: it is clear that he does not pray for unbelievers, heretics, and schismatics, since those who are of this kind lack the right faith and union with the Church, and are connected spiritually neither with Christ the head nor with the other members of the Church, but are excluded from the fruit of this sacrifice as abandoned and altogether alien. But as to what is said in the Greek term orthodoxis, and perhaps unknown to many, it has now been stated; afterward in the Latin prayer it is explained more clearly when the text of the canon adds, and for the cultivators of the catholic and apostolic faith; for this latter makes more explicit the word placed before it. Now the faith is called catholic, that is, universal, by reason of its expansion and diffusion, because its teachings were handed down not particularly to one people but universally to the whole world, since the Gospel has been preached to every creature, and all are obliged to embrace it, since it has been said: Whoever does not believe will be condemned. < Matth. 16> Therefore the Christian faith is not bound to one nation, as once the old law, given to the one people of Israel alone, did not bind the others. It is also called apostolic faith: because through the apostles it was promulgated throughout the whole world, as Mark testifies, saying: < Matth. 28.> And they went forth and preached everywhere: the Lord working with them, and confirming the word with accompanying signs. < Psal. 18.> For they diligently carried out what the Lord had commanded them: Go, teach all nations. And just as the prophet had foretold of them: Their sound has gone out into all the earth, and their words to the ends of the world. It is also called apostolic faith: because through the apostles it was first reduced to one form and rule in certain articles and teachings. < Matth. 28.> For they, having received the charge of proclaiming the holy faith to all: before they were separated from one another, assembled in Jerusalem, and together set forth the articles of the faith they were to preach, and first produced the Creed: from which the others were derived, so that their teaching would be uniform, and there would not be among them dissensions or multiform opinions on account of various and different dogmas, through whom the whole body of the faithful was to be gathered into the unity of faith. < Matth. 28.> Since therefore the principles of the Christian faith from the apostles

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CANO. 94 apostolis in vnum quasi corpus sint compacta & toti mundo conformiter annunciata: rectè fides ipsa, hic apostolica appellatur. Memento domine famulorum famularumq[ue]; tua- rumt N. & N. Et omnium circu[m]stantium, quo- rum tibi fides cognita est & nota deuotio, pro quibus tibi offerimus, uel qui tibi offerunt hoc sacrificium laudis pro se suisq[ue] omnibus, pro redemptione animarum suarum, pro spes salutis & incolumitatis suæ, tibiq[ue] reddu[n]t uota sua æterno deo, uiuo & uero. 11 In hac parte canonis orat sacerdos ex instituto ec- clesiastico pro quibusdam specialibus singulariter: petitq[ue]; quòd illorum memor sit dominus. Non quidem vt ipsum ex obliuione reuocet ad quorundam recordationem: apud quem non est transmutatio nec vicissitudinis obumbratio sed vt deum inflectat ad miserendum illorum pro quibus orat: dando remissionem peccatorum & conferendo gra- tiam. Tunc enim meminit deus aliquorum in bonum: cum ipsorum miseretur, vt Iob. Memento mei deus: quia vent[ur] est vita mea. Et propheta in psalmo. Memento nostri domi ne in beneplacito populi tui: visita nos in salutari tuo. Et vnus latronum in euangelio orat. Memento mei domine: dum veneris in regnum tuum. Famulos autem & famulas vocat eos pro quibus orat, potius quàm viros & mulieres: vt humilt professione famulatus & servitutis inclinet do- minum quem precatur, ad petitorum concessionem. Effica cissima enim gratiæ imperatrix: est humilitas. Sic planè Sa- lomon orans deum pro consequenda sapientia: dicit. Da mihi domine sedium tuarum assistricem sapientiam, & no li me reprobare à pueris tuis: quoniam seruus tuus ego sum & filius ancillæ tuæ. Sic & propheta petens diuino au xilio ab inimicis liberari: dicit. Et perdes omnes qui tribu lant animam meam: quoniam ego seruus tuus sum. Porrò in hoc loco sacerdos aut tacita mentis cogitatio- ne aut submissa vocis expressione debet recitare nomina viuentium sigillatim: pro quibus intendit in illa celebra- tione

Transcription: Translated (English)

CANO. 94 apostles, compacted into one kind of body, and proclaimed conformably throughout the whole world: rightly, then, this faith itself is here called apostolic. Remember, O Lord, thy servants and handmaidens, N. and N., and all those standing around, whose faith is known to thee and whose devotion is manifest, for whom we offer to thee, or who themselves offer to thee, this sacrifice of praise for themselves and all theirs, for the redemption of their souls, for the hope of their salvation and safety, and they render their vows to thee, the eternal God, living and true. 11 In this part of the canon the priest prays, according to ecclesiastical institution, for certain persons in particular, and asks that the Lord be mindful of them. Not indeed that he may recall them from oblivion to memory, in whom there is no change nor shadow of turning; but that he may move God to have mercy on those for whom he prays, by granting forgiveness of sins and bestowing grace. For then God remembers some unto good: when he has mercy on them, as in Job: Remember me, O God: for my life is passing. And the prophet in the psalm: Remember us, O Lord, in the favor of thy people: visit us with thy salvation. And one of the thieves in the Gospel prays: Remember me, O Lord, when thou comest into thy kingdom. But he calls those for whom he prays servants and handmaidens rather than men and women, so that by the humble profession of service and servitude he may incline the Lord whom he beseeches to grant his requests. For humility is a most powerful mistress of grace. Thus plainly Solomon, praying to God to obtain wisdom, says: Give me, O Lord, wisdom, the assistant at thy seats, and reject me not from among thy children; for I am thy servant and the son of thy handmaid. So also the prophet, asking by divine aid to be delivered from enemies, says: And thou wilt destroy all that afflict my soul; for I am thy servant. Moreover, in this place the priest ought to recite the names of the living, either with silent thought of mind or in a low voice distinctly, for whom he intends in that celebration

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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 hant, & 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 di- rigimus orationes nostras, qualia non esset daturus sine il- lis. Vult idem affectum nostrum magis ad ipsum excitari: dum hoc pacto ad particularia descendimus, quæ magis a- nimum mouere solent. Vult denique nosipsos 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 gratitudi- ne[m] magis inducimur. Proinde constituit deus q[ui] sacerdos ce lebransquibus voluerit particularibus personis tum viuis tum defunctis, aliquam portionem fructus ipsius missæ ap plicet. Et huiusmodi applicationem rite factam habet ratâ & acceptam quandoquidem spiritu sancto inspirante san- cti patres officij ipsius missæ ordinatores hanc specialem commemorationem faciundam sanxerunt. 12 Verùm ne huiusmodi determinatarum personarum nominatio, ob multitudinem aut incertum ordinem inge- rat sacerdoti celebranti co[n]fusione[m] aut turbatione[m], certis q- busda[m] gradibus à maiori obligatione ad minore[m] ordinate procedentibus, in huiusmodi recitatione[m] vtendum est. Si- quidem in primo gradu & loco habenda est memoria illo- rû viuentiu[m] vnius aut plurimi, pro quibus tunc principali- ter sit & particulariter celebratio. Secundo verò parentu[m] & cognatorum carnaliu[m] & spiritualiu[m]. Tertio curæ suæ subie- ctorum, tanquam filiorum spiritualium. Quarto, confratrum suorum, membrorum eiusdem corporis si sit ecclesia religiosa, collegiata aut domus priuata. Quinto, fundato- rum, patronorum & benefactorum, temporalium & spiri- tualium. Secundu[m] quem ordinem, hic quidem viuoru[m] ha- beatur memoria, post consecratione[m] verò & suo loco, de- functoru[m]. Et quoniâ [i] diuersis celebrationib[us] illi q[uæ] [i] primo rep-

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EX PO. 95 ...to pray for them individually, which is indicated by those capital letters: N. & N., signifying that there is the place for those to be named in succession by a certain conjunction. But although God has no need of our intention or of our particular prayer, so that He may know those for whom we have resolved to pray specifically—He who also knows all things before they come to pass, and before we ask knows what we need—yet this naming before God of particular persons is not useless or vain. For He wills to give and bestow certain things according to the order of His wisdom when we direct our prayers to Him in a special way, things which He would not give without them. He also wills that our affection be more stirred toward Him, when in this manner we descend to particulars, which are more apt to move the mind. Finally, He wills that we ourselves more frequently remember the benefits received from others, since indeed we are accustomed to be more led to the memory of those benefits received and to gratitude when we more often recite the names of our benefactors. 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 choose, both living and dead. And this kind of application, when duly made, He holds as valid and accepted, since the holy Fathers, inspired by the Holy Spirit, the arrangers of the rite of the Mass itself, decreed that this special commemoration should be made. 12 But lest the naming of such determined persons, on account of their multitude or uncertain order, bring confusion or disturbance to the priest celebrating, in this recitation certain grades are to be used, proceeding orderly from greater obligation to lesser. Indeed, in the first grade and place is to be held the memory of the living, one or many, for whom the celebration is then principally and particularly offered. Secondly, of parents and of blood relatives and spiritual relatives. Thirdly, of those subject to his care, as spiritual children. Fourthly, of his confreres, members of the same body if it be a religious house, collegiate church, or private house. Fifthly, of founders, patrons, and benefactors, temporal and spiritual. According to this order, let the memory of the living indeed be kept here; after the consecration, however, and in its proper place, that of the dead. And since in different celebrations those things which first are...

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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[us] id sufficit vbi nomina illorum non succurrunt promptè animo: quòd personæ ipsæ occurrant memoriæ celebratis. Cum verò nomina expedire occurrunt: in genitivo casu mente tenenda vel ore exprimenda sunt, vt mem[em]eto 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 debicorem. 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 eucharistiæ etiam pro circumstantibus peculiariter offeratur: ipsorumque ex constitutione ecclesiastica fiat itidem expressa mentio. Verùm non ab re, hic, circumstantium dicit litera canonis: non autem circumgrantium, 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 lo[n]nes 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 constrangunt, quia nedu[m] non obseruant præceptum: sed & alios impediuit, eo quòd in

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96 CANO. are set down in rank and order, are for the most part different; they may also be varied at different times at the will of the celebrant himself. And thus concerning those who are assigned to other places. Nevertheless, it is not always necessary that the celebrating priest labor to recite expressly the proper names of those for whom he makes a particular commemoration; indeed, it is often sufficient when the names of those persons do not readily come to mind, so that the persons themselves may come to remembrance in the celebration. But when the names do occur and are available, they are to be kept in mind or expressed by mouth in the genitive case, as: mem[em]eto domine famulorum famularumque tuarum: of this one and that one, or of those others, so that a proper and fitting connection may be made in the text of the canon between what precedes and what follows. And since it is not sufficiently certain who ought to be placed before whom in the aforesaid order of ranks, let the celebrant intend generally that the Lord God, most just distributor of all, may deign to accept that sacrifice for these persons according to the order and manner in which he knows himself bound; adding at least in mind this or something equivalent: and of all those to whom you know me indebted. 13 Once this recitation of those living who have been specially entrusted to him is completed: the priest next 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 take part in the mysteries of the Mass, since the sacrament of the Eucharist is also offered particularly for those present; and mention of them is likewise made expressly by ecclesiastical constitution. But not without reason does the text of the canon here say circumstantium: those standing around, and not circumgrantium, perambulantium, or confabulantium, as Gabriel clearly admonishes at this place; whom we follow as the guide for this exposition. For such persons, he says, not only do not become partakers of the Mass: but also sin by transgressing the command of the Church to hear Mass on Sunday or on a feast day, if they have not heard another Mass on that day. Concerning this, Jo[?]nes 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 give themselves to chatter, but instead bind themselves by multiple guilt, because not only do they fail to observe the commandment: but they also hinder others, since in

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EXO. 97 in ecclesia sanctissimo dei tabernaculo scandalum in hono rationemque faciunt. Deinde subdit. Stent ergo vel se- deant: & si non vocaliter orando, saltem in modesta quie- te & silentio animaduertant, considerantes non solum ea quæ dicuntur vel canuntur: sed ea quæ mysticè peragun- tur in ritibus & vestib[us] sacris, quæ præterea in picturis præ sententur, & sic de aliis. Hæc ille. Porrò nonnulli libri post factam omnium circumstantium mentionem: habent sub- iunctam omnium fidelium generalem commendationem, his verbis, atque omnium fidelium Christianorum: & hûc locum canonis ita legendum proponunt. Et omniu[m] circun- stantium, atque omnium fidelium Christianorum: quorum tibi fides cognita est, & nota devotio. Verùm illa particula vniuersim co[m]plectens omnium fideliu[m] memoriu[m]: superfluæ hic videtur, quoniu[m] in fine præcedetis orationis antespe- cialem vivorum co[m]memorationem, facta est pro omnibus fidelibus Christianis deprecatio: vbi dictum est, & omnib[us] orthodoxis: atque catholicæ & apostolicæ fidei cultorib[us]. Quippe cultores catholicæ & apostolicæ fidei dicuntur: quicunque sacro fidei caractere & signaculo sunt insigni- ti, quamuis etiam per peccatu[m] dei gratia exciderint quan- doquidem non solum pro bonis, sed & pro malis (modo Christiani sint) per ea verba sit ad deum oratio. Superua- cua igitur censeri debet prædictæ particulæ hic facta adie- ctio, vt quæ superiore loco sufficienter sit expressa. Vt au tem circumstantes ipsi percipiant fructum misce, requiritur in eis simul cum hac reverentia & modestia iam declarata adhuc duplex dispositio siue conditio, insinuata in verbis sequentibus, quorum tibi fides est, & nota devotio. Primo exigitur fides firma & inconcussa in ipsis potissimum circa mysterium sacramenti eucharistiæ, vt credatur ibi sub spe- ciebus panis & vini post verborum sacramentalium pro- lationem verum Christi corpus & sangvis co[n]tineri. Quod quia nostræ mentis captum transcendit, nec ratione com- prehendi potest, captiuate intellectu in obsequium Chri- sti, sola fide attingi debet. Quemadmodum ait Augustinus de huiusmodi mysteriis. Hæc sunt quæ fidem de necessita- te exigunt, rationem non admittunt. Expetunt simplicem creditorem, arguunt improbu[m] discussorem. Et post pauca. Credi nanque oportet salubriter, quod inuestigari nequit G vii-

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EXO. 97 in the church, in the most holy tabernacle of God, they create scandal and dishonor. Then he adds: Let them therefore stand or sit; and if not praying vocally, at least let them observe in modest quiet and silence, considering not only what is said or sung, but what is mystically carried out in the rites and sacred vestibules, which are moreover represented in paintings, and so on. Thus he. Moreover, some books, after mention has been made of all those present, have added a general commemoration of all the faithful, in these words, and of all faithful Christians; and they propose that this place of the canon be read thus: And of all those present, and of all faithful Christians, whose faith is known to you, and whose devotion is known. But that phrase, embracing universally the memorial of all the faithful, seems superfluous here, since at the end of the preceding prayer, before the special commemoration of the living, a supplication has already been made for all faithful Christians, where it was said: and of all orthodox believers, and worshippers of the catholic and apostolic faith. Indeed, those are called worshippers of the catholic and apostolic faith who are marked with the sacred character and seal of faith, although even by sin they may fall away from God’s grace; since not only for the good, but also for the bad, provided they are Christians, is prayer made to God by those words. Therefore the addition made here of the aforesaid phrase ought to be regarded as superfluous, since it has been sufficiently expressed in the earlier place. Now, in order that those standing around themselves may receive the fruit of the Mass, two further dispositions or conditions are required in them, together with this reverence and modesty already declared, as is indicated in the following words: whose faith is known to you, and whose devotion is known. First is required a firm and unshaken faith in them, especially concerning the mystery of the sacrament of the Eucharist, namely, that under the species of bread and wine, after the utterance of the sacramental words, the true body and blood of Christ are contained. And because this surpasses the grasp of our mind and cannot be comprehended by reason, the intellect must be taken captive in obedience to Christ, and it must be attained by faith alone. As Augustine says concerning mysteries of this kind: These are things which of necessity require faith, they admit not of reason. They demand a simple believer, they rebuke a contentious examiner. And after a few words: For it must be wholesomely believed, what cannot be investigated. G vii-

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CANO. 98 vtiliter. Secundo requiritur circustantiu[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 circustantibus fidelibus & deuotis, tibi offerimus vt ministri & immediate, vel qui famuli tui & famulæ, om nesque circustantes fideles & deuoti 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 & circustantes dicu[n]tur spiritualiter offerre hoc sacrificium: quando & oblationi illi deuotè assistunt, & vt deo accepta sit enixius orant. Alij verò eam particulâ: 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] q[uod] 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: &c <Psal. 49.> redde alissimo 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 the circumstance of attention and lifting up of the mind to God, by which they may desire that the offering of this host may profit them unto salvation. This indeed is indicated by these words, and by the note of devotion, understand, toward this sacrament, by which they are united to God by the virtue of charity through affection, just as by faith they are united through truth by the intellect, and so by truth and virtue they are united to God himself through intellect and affection. And although this faith and devotion are hidden from men, yet to God, the searcher of hearts, it is known and manifest. Known by approval, < 2: Tim. 2.> and manifest by acceptance. For the Lord is said to know < Exod. 33.> those whom he approves and accepts, as Paul says: The Lord knows 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 said Mass are applied to all men duly disposed, the celebrating priest adds: for whom we offer to you or who offer to you; for whom, I say, your servants and handmaids, and 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 spiritually to eat this sacrament, when with devotion they venerate its most sacred mysteries and pour themselves out toward God with faith and pious affection, so also in this place the laypeople and those standing around are said spiritually to offer this sacrifice, when they devoutly assist at that offering and pray more earnestly that it may be acceptable to God. Others, however, refer that phrase, who offer to you, only to the priests, whose ministry and office it is not only for the people, but also for themselves to offer this saving host, just as in the Old Testament the priest first had to offer sacrifice for himself, then for the people, as is made clear from chapter 9 of Leviticus. <Leui. 9.> Moreover, this very sacrament of the Eucharist, which is offered in the Mass, is here called a sacrifice of praise, because it was instituted especially and principally for the praise and honor of God, as the psalm says: Offer to God the sacrifice of praise, etc. <Psal. 49.> and pay your vows to the Most High. And again in the same place: The sacrifice of praise shall glorify me; and there I will show him the salvation of God. Also because it supplies us with the greatest material for praising God, since not only has he given himself over to death

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EXPO. 99 rit nobis in precium, sed etiam in hac peregrinatione in ci bum & viaticum. Denique ipsum eodem nomine vocatur: quia Christus illud cum laude & gratiarum actione instituit. Nam vt ait evangelista: ipse accepto pane gratias agés benedixit & fregit. Ad cuius imitationem sacerdos evangelicus cum laudibus ipsum offert sacrificium: & circumstantes itidem suo modo idem offerunt pro se suisque omnib[us]. < Mat. 26.> Vbi non temere pro se proponitur: quoniam ordinata charitas primum à suo exoritur fonte, & deinde ad alia derivatur, vt lux ipsa primo solem reddit lucidum: & postea cætera corpora ad quæ propagatur, & color intimus igni, primo quidem ignem denominat & efficit calidum: deinceps verò proxima igni corpora, ad quæ diffunditur. < 3. Reg. 17> Et in huius rei figuram in sacra libri Regum historia legitur Helias dixisse viduæ Saræptanæ. Veruntamen mihi fac primum de ipsa farinula subcineritium pané, & affer ad me: tibi auté & filio tuo facies postea. Orant ité offerentes pro suis omnibus: quibus naturæ familiaritatis aut obligationis vinculo sunt astricti, vt pro suis consanguineis & affinibus familiaribus amicis & benefactoribus. Sic enim princeps synagogæ accessit Iesum, rogans pro filia sua iam morti proxima, & Martha pro Lazaro fratre suo. Ita Centurio pro puero paraclito: & flentes viduæ rogarunt Petrû pro Thabita mortua, omnesque assecuti sunt: quod postularunt. Ita & modo fideles ac devoti & per se & per sacerdotem orat pro suis: varia sibi conditione ac necessitudine coiunctis. < Mat. 10 Ioan. 11.> 15 Deinde verò tria subnectûtur bonoru[m] genera, quæ à deo postulâtur illis impartienda: p[er] quibus fit oblatio. < Mat. 8. Act. 9.> Primum bonum spirituale & inter alia duo medium: scilicet redemptio animarum suarum per remissionem peccatorum, quibus dimissis: anima redempta est ac libera, quæ prius per culpam fuerat captiua. Iniquitates enim suæ capiunt impium vt ait Salomon: & funibus peccatorum suoru[m] constringitur. Et de hac redemptione dicit psal. Et ipse redimet Israel ex omnibus iniquitatibus eius. < Pro 4. 5. Psal. 129> Et merito sanè petitur redéptio animaru[m] & peccatoru[m] remissio per hâc oblationem corporis, & sanguinis domini: quoniam horum in cruce oblatio, & animarum nostrarum redemptionem, & peccatorum remissionem operata est, quemadmodum dicit Apocalypsis de Christo. G ij pec-

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EXPO. 99 it is laid up for us not only as a price, but also in this pilgrimage as food and provision. Finally, it is called by that very name: because Christ instituted it with praise and thanksgiving. For as the evangelist says, he took bread, gave thanks, blessed it, and broke it. In imitation of this, the evangelical priest offers the sacrifice itself with praises; and those standing around likewise in their own way offer the same for themselves and all theirs. <Mat. 26.> This is not mentioned rashly on their behalf: for ordered charity first springs from its own source, and then is passed on to other things, as light itself first makes the sun bright, and afterward the other bodies to which it spreads, and the inner color to fire first indeed gives fire its name and makes it warm; then, more generally, the bodies near the fire to which it diffuses. <3 Reg. 17> And as a figure of this matter, it is read in the sacred history of the Book of Kings that Elijah said to the widow of Zarephath: Nevertheless, first make me from that little meal a cake baked under the ashes, and bring it to me; but for you and your son you shall make it afterward. Those offering pray likewise for all theirs, to whom they are bound by the bond of natural affection or obligation, namely for their relatives and kinsmen, household companions, friends, and benefactors. For thus the ruler of the synagogue came to Jesus, asking on behalf of his daughter now close to death; and Martha for her brother Lazarus. So the centurion for the boy, his attendant; and the weeping widow asked Peter for dead Tabitha, and all obtained what they had asked. Thus also now the faithful, devout both by themselves and through the priest, pray for their own, joined to them by various ties of condition and relationship. <Mat. 10 Ioan. 11.> 15 Then there are added three kinds of good things to be obtained from God, to be imparted to them by these offerings. <Mat. 8. Act. 9.> The first is a spiritual good, and among the other two the middle one: namely, the redemption of their souls through the remission of sins; when these are forgiven, the soul is redeemed and made free, which before had been captive through guilt. For his own iniquities catch the wicked man, as Solomon says, and he is bound with the cords of his sins. And of this redemption the psalm says: And he himself shall redeem Israel from all his iniquities. <Pro 4. 5. Psal. 129> And truly and rightly the redemption of souls and the remission of sins are sought through this offering of the body and blood of the Lord; for their offering on the cross has worked the redemption of our souls and the remission of sins, as the Apocalypse says of Christ. G ij pec-

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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 com[m]uniorè sortitur ratione: vt & pium mentis affectu & opus omne bonu[m] co[m]plectatur, quæ admodum etiam in psalmo sumitur: cum ait propheta. Immola deo sacrificium laudis: & redde altissimo vota tua. cui dicto psalmi: hic locus aliquantum alludere & respondere videtur. Huiusmodi aute[m] vota: & sua sunt, id est offerentium, quonia[m] ex libera eorum voluntate prodeuntur deo: quia ab eo prius accepta sunt, quatenus gratiam contulit boni operis efectricem & ad ipsum tanquam finem legitimum referuntur: vt de vnoquoque bonorum operum relato in deum: syncære dicamus cum David. Tua sunt omnia domine: & quæ de manu tua accepimus, dedim tibi. Et hæc completa est deoque grata circulatio: cum ad ipsum redeunt bona omnia, à quo primitus ortus ortum acceperunt. Postremum neque ociosè neq[ue]; superuacuè adiecta sunt hæc tria, æternum, viuum & verum ipsi deo: in hac canonis particula. Nam nonnulli dicuntur in scriptura sancta dij per adoptione[m], vt homines, de quibus ait psalmus. Ego dixi dixi estis, & filij excelsi omnes. Verum hi non sunt æterni. Nam mox subiungit propheta. Vos autem sicut homines moriemini, & sicut vnus de principibus cadetis, Alij verò sunt dij per nuncupationem: vt imagines, idola & statuæ de quibus item propheta in psalmo. Simulacra gentiu[m] argentum & aurum, opera manuum hominum. Sed hi non sunt viui. Nam vt dicit ibidè psal. Os habet & non loquentur: oculos habent & non videbunt. Postremò alij sunt dij per vsurpationem & superbam vendicationem, vt dæmones, quorum princeps dicit apud Esaiam. In cælum ascendam, super astra cæli exaltabo solium meum, ascendam super altitudinem nubium, & ero similis altissimo. Sed isti non sunt veri dij, quoniam vt ait psal. omnes dij gentium, dæmonia. Itaque ad excludendos omnes istos no[n] verè neque natura deitatem habentes, fideles hic dicuntur reddere vota sua æterno deo, viuo & vero, qui est benedictus in secula seculorum. Amen. Com- G ilj

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EXPO. 102 in that which they do, namely, that they render their vows to God: that is, their devotion or affection, or good works. For here vow is not taken properly for a promise of a spiritual thing made to God, but is taken in a more general sense: so that it embraces both pious affection of the mind and every good work, which also in the same way is understood in the psalm, when the prophet says: "Sacrifice to God the sacrifice of praise; and render to the Most High your vows." To this saying of the psalm this place seems to allude and respond somewhat. Vows of this kind are also "their own," that is, of those offering them, since they come forth from their free will to God: because they have first been accepted by him, insofar as he has bestowed the grace that makes the good work effective, and they are referred to him as their rightful end: so that of each of the good works referred to God, we may sincerely say with David: "All things are yours, O Lord; and what we have received from your hand, we have given to you." And this is a complete and pleasing circulation to God: when all good things return to him, from whom they first took their origin and beginning. Lastly, these three words, eternal, living, and true, are added not idly nor in vain to God himself in this part of the canon. For some are called gods in Holy Scripture by adoption, as men, of whom the psalm says: "I have said, you are gods, and all of you sons of the Most High." But these are not eternal. For the prophet immediately adds: "But you shall die like men, and fall like one of the princes." Others are gods by naming only: as images, idols, and statues, of which the prophet also 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, and will not speak; they have eyes, and will not see." Lastly, others are gods by usurpation and arrogant claiming, such 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 heights of the clouds, and I will be like the Most High." But these are not true gods, since, as the psalm says: "all the gods of the nations are demons." Therefore, in order to exclude all those who do not truly have deity, either by nature or otherwise, the faithful here are said to render their vows to the eternal God, living and true, who is blessed for ever and ever. Amen. Com- G ilj

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CANO. 102 Communicantes & memoriam uenerantes imprimis gloriosæ semperq; uirginis Mariæ: genitricis dei & domini nostri Iesu Christi. Sed & beatorum apostolorum ac martyrum tuorum: Petri, Pauli, Andreae, Iacobi, Ioannis, Thomæ, Iacobi, Philippi, Bartholomei, Matthæi, Simonis & Thadei, Lini, Cleti, Clementis, Sixti, Cornelij, Cypriani, Laurentii, Chrysogoni, Ioannis & Pauli, Cosmæ & Damiani. Et omniu[m] sanctorum tuorum: quorum meritis precibusq; concedas, ut in omnibus protectionis tuæ muniamur auxilio. Per eundem Christum dominum nostrum. Amen. 17 Hæc pars canonis, sanctorum comemorationem co[n]tinet & inuocationem: vt eorum supplicationibus hoc sacramentum digne conficere possint celebrantes, & diuina protectione defendi. Dicuntur autem primum & qui celebrant sacerdotes & qui circumstant fideles, com[m]unicantes cum sanctis ipsis in vnitate ecclesiæ & corporis mystici: cuius Christus est caput. Nam ex ipsis sanctis & fidelib[us] viatoribus, vna domus & ecclesia constat: extra quam non est locus offerendi sacrificium, quemadmodum in veteri lege <Levi.17.> extra tabernaculum Mosaicum, & deinde templum Salomonis prohibitum erat offerri deo sacrificium: vt decimu[m] septimum Leuitici caput ostendit. Sunt item qui hic degunt fideles, communicantes cum sanctis in vna fide: quâ & ipsi viatores habuerut, & in vna spe: quia quod ipsi sperabant, nos speramus. Nunc enim & fidem habem[ur] & spe: ipsi verò visionem & rem, ad quam deo & duce nos demu[m] perueniemus. Sunt denique fideles viatores communicantes cum sanctis in dignissimo eucharistiæ sacramento, quia quod sancti percipiunt reuelata facie: nos frequentamus & colimus in sacramentali specie. Communio enim est perceptio vnius & eiusdem. in quo vniuntur qui communicant: quamvis diuersi: diuerso modo illud percipiant. Siquidem in symbolo apostolorum pronunciat quisque fidelium: credo sanctorum communionem, qui articulus (vt ante dictum est) huius sacramenti innuit mysterium. Secum.

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CANO. 102 Communicating and venerating first the memory of the glorious ever-virgin Mary, mother of God and of our Lord Jesus Christ. And also of your blessed apostles and martyrs: Peter, Paul, Andrew, James, John, Thomas, James, Philip, Bartholomew, Matthew, Simon and Thaddeus, Linus, Cletus, Clement, Sixtus, Cornelius, Cyprian, Lawrence, Chrysogonus, John and Paul, Cosmas and Damian. And of all your saints: by whose merits and prayers grant that we may be fortified in all things by the help of your protection. Through the same Christ our Lord. Amen. 17 This part of the canon contains the commemoration and invocation of the saints: so that by their supplications those celebrating may be able to accomplish this sacrament worthily, and be defended by divine protection. For first are said by the priests who celebrate, and by the faithful who stand around, “communicating” with the saints themselves in the unity of the Church and of the mystical body, of which Christ is the head. For from those saints and faithful wayfarers there is one house and one Church; outside of which there is no place for offering sacrifice, just as under the old law, <Levi. 17.> outside the Mosaic tabernacle, and then outside Solomon’s temple, it was forbidden to offer sacrifice to God: as the seventeenth chapter of Leviticus shows. There are also here faithful who dwell on earth, communicating with the saints in one faith, which they too as wayfarers have had, and in one hope: because what they hoped for, we hope for. For now we too have faith and hope: whereas they have vision and the thing itself, toward which by God and as our guide we shall at last arrive. Finally, there are faithful wayfarers communicating with the saints in the most worthy sacrament of the Eucharist, because what the saints receive with unveiled face, we frequent and worship under sacramental appearance. For communion is the reception of one and the same thing, in which those who communicate are united, though different, in a different manner they receive it. Indeed, in the Apostles’ Creed each of the faithful says: I believe in the communion of saints, which article (as was said above) hints at the mystery of this sacrament. Secum.

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EXO. 103 Secundo dicuntur hoc loco fideles venerari memoriam sanctorum: hanc potissimum ob causam, vt eorum patrocinio adiuuentur apud dominum: quod postulant assequantur: & tandem perducantur ad ipsorum consortium. Ad hanc verò celebrandam commemorationem sanctorum: inducta censetur ecclesia ex eo quod in antiqua lege fieri solebat apud quam in orationibus, patrum recolebatur memoria: vt adiuvantibus eorum meritis facilius quod petebant impetrarent. Sic Moyses pro populo qui vitulum co[n]flatilem adorauerat intercedens: ait Recordare Abraham Isaac & Iacob: seruorum tuorum. Et eius precibus placat[ur] factus est dominus. Tres item pueri Hebræi: in fornace succensa sic orasse leguntur. Ne auferas à nobis misericordiam tuam domine deus noster: propter Abraham dilectu[m] tuum, & Isaac seruum tuum, & Iacob sanctum tuum. Insuper cum Ezechias diuinum implorasset auxilium: hoc accepit responsum. < Exod. 32 Dan. 3.> Protegam vrbem hanc & saluabo eam: propter me, & David seruum meum. Non tamen inuocantur sancti tanquam datores eorum bonorum pro quibus oramus: nam illorum solus author ac largitor est dominus deus, sed vt intercessores sint pro nobis apud dominu[m]: & eorum precibus adiuvemur, ad consecutionem eius quod postulamus. < 1. Reg. 20.> Insuper veteris testamenti obseruatione figurali edocta creditur ecclesia: vt ante corporis Christi consecrationem sanctorum memoriam costituerit peragendam. Quoniam legalis sacerdos pontifexque leuitic[us] dum in sancta sanctorum introiuit: nomina duodecim tribuum in rationali descripta intulit. < Exod. 39.> Sic sacerdos euangelicus sancta sanctorum ingressurus: præcedentium patrum noui testamenti recenset memoriam. 18 In qua quidem recitatione: certus quida[m] ordo legitimè obseruatus conspicitur. Na[m] primo: sacrosanctæ virginis Mariæ co[m]memoratio sit, secundo apostoloru[m], tertiomartyr[u]m & quarto sanctoru[m] omniu[m] generatim. Sacratissimè quidem virginis Mariæ imprimis ac præcipuè memoriam in hoc sacrificio veneratur ecclesia catholica: quoniam ipsa, singularis huius sacrificij ministra fuit & liberalissima dispensatrix. Vt ostendit Bernardus in sermone secundo de natuitate Christi: dicés. Ipsa beata virgo est mulier illa G iiiij euan-

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EXO. 103 Second, in this place the faithful are said to venerate the memory of the saints, chiefly for this reason: that by their patronage they may be assisted before the Lord, that they may obtain what they ask, and that at length they may be brought into fellowship with them. For the celebration of this commemoration of the saints, the Church is thought to have been introduced from the practice that was customary under the old law, in which the memory of the fathers was recalled in prayers, so that by the help of their merits they might more easily obtain what they sought. Thus Moses, interceding for the people who had worshiped the molten calf, said, “Remember Abraham, Isaac, and Jacob, your servants.” And through his prayers the Lord was made favorable. Likewise the three Hebrew youths are read to have prayed in the blazing furnace thus: “Do not take away your mercy from us, O Lord our God, for the sake of Abraham your beloved, and Isaac your servant, and Jacob your holy one.” Moreover, when Hezekiah had implored divine help, he received this answer: <Exod. 32 Dan. 3.> “I will protect this city and save it, for my sake and for David my servant’s sake.” Nevertheless, the saints are not invoked as givers of those goods for which we pray; for the Lord God alone is the author and bestower of them, but so that they may be intercessors for us before the Lord, and that by their prayers we may be aided in obtaining what we ask. <1. Reg. 20.> Furthermore, the Church, instructed by the figurative observance of the Old Testament, is believed to have established the commemoration of the saints to be celebrated before the consecration of the Body of Christ. For the Levitical priest and high priest, when he entered into the Holy of Holies, carried in the names of the twelve tribes written on the breastplate. <Exod. 39.> Thus the evangelical priest, about to enter the Holy of Holies, recalls the memory of the preceding fathers of the New Testament. 18 In this recitation, indeed, a certain order is observed by right. For first comes the commemoration of the most holy Virgin Mary, second that of the apostles, third of the martyrs, and fourth of all the saints in general. Most sacredly, indeed, the Catholic Church venerated above all and especially the memory of the Virgin Mary in this sacrifice, because she was the singular minister and most generous dispenser of this sacrifice. As Bernard shows in the second sermon On the Nativity of Christ, saying: “The blessed Virgin herself is that woman…” G iiiij euan-

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CANO. euangelica, quæ tria farinæ sata commixta fermentauit. < Matt. 13> Satum vnum: verbum quod erat in principio apud deum alteru[m], anima quæ de nihilo creata est, & ante non erat. tertium: caro de massa corruptionis sine corruptione aliqua diuino segregata artificio. In quibns tribus. tripex genus potenti[us]. quod non erat: creatum. quod perierat: recreatu[m]. quod super omnia erat, Paulo minus ab angelis minora- < Psal. 77> tum. Hæc vinculo indissolubili in personæ coeunt vnitatem. Hæc euangelica farinæ sata pariter fermentantur, vt < Psal. 103> sit panis angelorum quem manducet homo, cor eius confirmans in hoc sacramento. Vnde foelix mulier, benedicta in mulieribus, in cuius castis visceribus superueniente igne spiritus sancti panis ille est coetus. Foelix in qua[m] mulier: quæ in hæc tria sata immisit fidei suæ fermentum. Si- quidem fide concepit, fide & peperit: dicente Elizabeth. Beata quæ credidisti: quoniam perficientur in te quæ dicta sunt tibi à domino. Hæc Bernardus. In eiusdem sacratæ virginis nominatione: quatuor eius insignia ornamenta quibus reliquum omnem antecedit sanctorum consessum exprimuntur. Primùm. gloriæ excellentia & celsitudo, qua vniuersos supergreditur angelicos spiritus & sanctorum ordines, cum dicitur hic gloriosa. Secundum. eius perpetua virginitas nec in conceptu nec partu nec post partum violata: cum nominatur semper virgo. Tertium materna dignitas admirabili commercio coniuncta virgineo pudori, cum genitrix hic nuncupatur. Quartum. prolis eius supereminentia & sublimitas, cum denique p[ræ]dicatur genitrix dei & domini nostri Iesu Christi. quo quidem titulo: omnem supereminenter excellit aliâ creaturam. 19 Porrò post super sanctæ virginis memoriam subnectitur beatorum apostolorum commemoratio. Et < Matt. 26> meritò quidem quoniam ipsi tradiderunt nobis ritum ac formam offerendi hoc sacrificium: vt à Christo mandatu[m] acceperunt. Ipsi itidè huius sacrificij testes fuerût idoneis qui in vltima coena qua Christo ipsum in salute[m] mudi instituit præsètes, primi hoc sacrificio sunt vsti. Insuper ipsi à Christo tunc sacerdotes ordinati, potestate[m] acceperût sup corpus Christi veru[m] co[n]secrandu[m] & dispésandum, & super corp[us] Christi mysticu[m], ad eandè aliis ordinadis potestate[m] co[m] municadu[m]. Ipsi deniq[ue]; fuerût testes p[ræ]cipui, passio[n]is Christi &

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CANO. the evangelical one, which leavened three measures of flour mixed together. < Matt. 13> One measure: the Word which was in the beginning with God. The second: the soul, which was created out of nothing, and formerly was not. The third: flesh, from the mass of corruption, set apart by divine craftsmanship without any corruption. In these three there is a threefold kind of greater power: that which was not, created; that which had perished, recreated; that which was above all, made lower by a little than the angels. < Psal. 77> These are joined in the unity of the person by an indissoluble bond. These evangelical measures of flour are leavened together, so that < Psal. 103> there may be the bread of angels, which a man may eat, strengthening his heart in this sacrament. Hence the blessed woman, blessed among women, in whose chaste womb, as the fire of the Holy Spirit came upon it, that bread is formed. Blessed is that woman in whom she placed the leaven of her faith into these three measures. For she conceived by faith, and by faith she gave birth; as Elizabeth said: Blessed are you who believed, for the things that were spoken to you by the Lord will be fulfilled in you. These are Bernard's words. In the naming of the same sacred virgin, four remarkable ornaments of hers are expressed, by which she surpasses the whole remaining company of saints. First: the excellence and height of glory, by which she rises above all the angelic spirits and orders of the saints, when she is called glorious here. Second: her perpetual virginity, violated neither in conception nor in birth nor after birth, when she is named ever-virgin. Third: maternal dignity, joined in admirable union with virginal modesty, when she is called mother here. Fourth: the preeminence and sublimity of her offspring, when finally she is proclaimed mother of God and of our Lord Jesus Christ; by which title she surpasses every other creature in an eminent way. 19 Moreover, after the memorial of the holy virgin there follows the commemoration of the blessed apostles. And < Matt. 26> rightly indeed, since they handed down to us the rite and form of offering this sacrifice, as they received the command from Christ. They also were suitable witnesses of this sacrifice, who were present at the Last Supper, when Christ instituted it for the salvation of the world, and were the first to make use of this sacrifice. Moreover, they were then ordained priests by Christ and received the power to consecrate the true body of Christ and to dispense it, and over the mystical body of Christ likewise, to communicate that same power to others when they were ordained. Finally, they were the principal witnesses of the Passion of Christ and

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EXPO. 105 & resurrectionis eius atque ascensionis: quorum hoc sacriscium 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 cognouerunt, & spiritualiter ipso participarût: 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 quatum 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 & < Matth. 10> martyrum & præsertim gloriosæ virginis deiparæ, fideliu[m] < Act. 9> consecrauit deuotio. < Matth. 16> 20 Deinceps exprimuntur duodecim apostoloru[m] < Act. 9> mina (quos elegit dominus: vndecim quidem, in terra co- < Ioan. 1> sistens & ante suam passionem. Paulum verò duodecimu[m]: < Act. 12> post ascensionem & iam sedens ad dexteram patris) scilicet < Ioan. 13> Petri qui fuit princeps & summus apostoloru[m]: cui tra < Ioan. 19> ditæ sunt claues regni cæloru[m]. Pauli, qui vas electionis à < Ioan. 20> domino dictus est & de cælo vocatus, vt portet nomen eius < Gala. 1> coram regibus & gentibus & filiis Israel. Andreæ, qui < Ioan. 14> primus

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and of his resurrection and ascension: of which this sacrifice is the chief memorial. Thirdly, the memory of the holy martyrs is celebrated: because, for the single salutary and singular victim once offered, they offered themselves, a living sacrifice, pleasing to God and acceptable, who also, just as the apostles, were witnesses of our faith, and by the shedding of their blood approved and strengthened it. For martyr in Greek is witness in Latin, and martyrium, testimony. But the memory of the patriarchs and prophets of the Old Testament is not kept here, because although by faith and devotion in spirit they knew this sacrifice, and spiritually partook of it: nevertheless under sacramental form they never used it, since it is known to have been instituted long after their time. Nor are the names of the holy confessors, who shone forth wondrously with the bright light of evangelical holiness and virtues, inserted here, because that canon, especially as regards this part, was published, as they say, before the Church celebrated the memory of confessors. Indeed, almost all the saints who are commemorated in the canon preceded Pope Saint Sylvester, except Saints John and Paul, Marcellinus and Peter, who succeeded him shortly afterward. But after the time of Sylvester the Church began first to venerate the memory of holy confessors: because the fury and cruelty of tyrants had always raged against the Church and run wild, greatly multiplying the crowd and number of holy martyrs. As proof of this matter, the episcopal sees, which according to the disposition of blessed Peter were established from ancient times in the individual cities, have been consecrated by the devotion of the faithful not to the memory of confessors, but of apostles and martyrs and especially of the glorious Virgin Mother of God. 20 Next are set forth the names of the twelve apostles, whom the Lord chose: eleven indeed while dwelling on earth and before his passion. Paul, however, as the twelfth: after the ascension and already 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, that he might bear his name before kings and nations and the children of Israel. Andrew, who was first

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CANO. primus apostolorum vocatus à domino, etiam germanum suum Petrum Christo adduxit, illi demù in crucis passione socius. Iacobi maioris, qui prius altero Iacobo ad apostolatum ascitus creditur: & inter apostolos primum martyrij lauream consecutus est. Ioannis. dilecti domini discipuli: qui super pectus eius in coena recubuit & cruci astans virginem matrem sibi commendatam accepit in suam. Thomæ. qui prius de Christi resurrectione dubius cum clauorum locis digitos inferens, & manum lateri domini immittens credidit: omne dubitationis & infidelitatis vulnus à nobis amouit. Iacobi minoris. qui frater domini dictus est, & Hierosolymitanam ecclesiam episcopali authoritate rexit. Philippi. qui patrem sibi ostendi obnixius expectens: inseparabilem filij in patre immansionem sibi reserari obtinuit. Bartholomei. qui inter apostolos solus fuisse nobilis perhibetur: & teste beato dionysio, divinæ ac mysticæ theologiæ sacramenta sublimiter agnouit. < Matt. 9> Matthæi. qui de theloneo vocatus à domino: ex publicano factus est apostolus & euangelista, spiritualiumque talentorum prouidus distributor, Simonis. qui frater erat Iacobi minoris: dictus Chananeus & zelo Christianæ religionis. < Ioann. 2> Quippe chana, zelus interpretatur. Vel ad differentiam Simonis Petri. aut à Chana vico regiôis Galileæ in qua dominus vinum in aquam primo mutauit ita nominatus. < Iudæ 1.> Thadei. qui & Iudas dictus est, etiam Iacobi minoris frater: & contra veritatis corruptores breuem epistolâ acerrime scripsit. 21 II Postea subiunguntur duodecim martyrum nomina: qui circa principium nascentis ecclesiæ sanguinem suum pro Christo fuderunt, scilicet Lini pax & martyris: qui primus post Petrum apostolicam sedem moderatus est, eundemque agone martyrij imitatus. Cleti: qui Lino in summo pontificatu successit: itidem & martyrij nuncupatione. Clementis: qui Petri discipulus: post Cletum ecclesiam catholicam rexit demersusque demùm mari: super astra subuectus est. Sixti. pax & martyris: qui hymnum trisagium, sanctus, sanctus, sanctus dominus deus sabaoth: in musæ officio co[n]stituit decatari. Cornelij pax ac martyris, successoris B. Fabiani: qui etia[m] glorioso martyrio huius vita cursu co[n]summauit. Cypriani episcopi. Cartaginensis cuius.

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CANO. Peter, first among the apostles, called by the Lord, also brought his own brother to Christ, and was his companion even in the passion of the cross. James the Greater, who is believed to have been admitted to the apostleship before the other James, and who first among the apostles received the crown of martyrdom. John, the beloved disciple of the Lord, who reclined on his breast at supper and, standing by the cross, received the virgin mother entrusted to him into his care. Thomas, who at first doubted the Resurrection of Christ, but by placing his fingers in the places of the nails and his hand in the Lord’s side came to believe, and removed from us every wound of doubt and unbelief. James the Less, who is called the Lord’s brother, and governed the Church of Jerusalem with episcopal authority. Philip, who, eagerly waiting for the Father to be shown to him, obtained for himself the revelation of the Son’s inseparable abiding in the Father. Bartholomew, who is said to have been the only one noble among the apostles, and, as blessed Dionysius testifies, sublimely recognized the mysteries of divine and mystical theology. < Matt. 9> Matthew, who, called by the Lord from the tax booth, became from a publican an apostle and evangelist, and a prudent distributor of spiritual talents. Simon, who was the brother of James the Less, called the Cananean, and by zeal for the Christian religion. < Ioann. 2> For Cana means zeal. Or he was so named to distinguish him from Simon Peter, or from the village of Cana in the region of Galilee, in which the Lord first changed water into wine. < Iudæ 1.> Thaddeus, who was also called Judas, likewise the brother of James the Less, and who wrote a brief letter most sharply against the corrupters of truth. 21 II Afterward are added the names of twelve martyrs, who around the beginning of the rising Church shed their blood for Christ, namely: Linus, peace and martyr; who first after Peter governed the apostolic see, and imitated him in the contest of martyrdom. Cletus, who succeeded Linus in the supreme pontificate, likewise with the title of martyr. Clement, who was a disciple of Peter; after Cletus he ruled the catholic Church, and finally, being cast into the sea, was borne up to the stars. Sixtus, peace and martyr; who established in the office of the Mass the hymn Trisagion, “Holy, holy, holy, Lord God of Sabaoth.” Cornelius, peace and martyr, successor of blessed Fabian; who also completed the course of this life by a glorious martyrdom. Cyprian, bishop of Carthage, whose...

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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 vocati 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 euitetur, & 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 quadu[m] reuerentia & deuotione quam ad certos sanctos habue- re, ipsorum nomina studuerunt inserere canoni: & quo- rundam prius oppositorum nomina submouere. Sed po- stridie 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[m] 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, when the sentence of his condemnation had been pronounced, he publicly gave thanks to God in the tyrant’s chamber. Laurence, archdeacon of the Roman church, who enlightened the blind by the sign of the cross and distributed the treasures of the church to the poor. Chrysogonus, whose faith and strength of spirit shone forth so greatly that, rejoicing and glad, he willingly submitted to the punishment of death. John and Paul, who, being domestics of the imperial court, openly confessed that they were Christians, and by giving away their goods to the needy deceived Julian the Apostate. Cosmas and Damian, who were renowned in the art of medicine: they were called by the true physician to heal the diseases of souls, and, having laid aside the garment of mortality, are united with him forever. If anyone, however, wishes to know more exactly the struggles and harsh contests for Christ of the saints just mentioned, let him inquire into and read the life and particular history of each one. These things were not to be inserted here in full, so that tedious prolixity might be avoided and greater opportunity given for explaining other matters more suited to our purpose. But if anyone asks why the names of these martyrs rather than of others mentioned above are inserted into the canon, the answer is that, in order to avoid prolixity and confusion, it was not fitting for the names of all the martyrs to be expressly placed there. Nor can any certain or evident reason be known to us for why the ancient fathers preferred to include these rather than any others, though it should not be doubted that this was done for some reasonable cause, even if hidden from us. Yet the opinion of some is by no means to be despised, namely that the canon itself was composed, as it is read, by special inspiration and divine ordering. As a sign of this matter, they recall that some of the fathers once, out of singular reverence and devotion which they had toward certain saints, strove to insert their names into the canon and to remove the names of some others previously placed there. But the next day they found the saints they had inserted erased, and the earlier ones inscribed in golden letters. This is said lest anyone presume, according to his own judgment or private inclination, ever to touch this canon, either by omitting the saints named here or by inserting others anew, such as Vincent, Nicholas, Francis, or any others whatsoever. For such a rash alteration and presumption in a matter so sacred would not escape the judgment of God. It is related

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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 tâdem 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 He likewise reports, in that author of the work which is entitled Rationale divinorum officiorum , that Gregory III added these following words to the canon, to be said after the particular naming of the aforesaid saints. “Also of those saints whose solemnity is celebrated today in thy sight, O Lord our God, throughout the whole world.” But although this, according to the custom of certain churches, is recited in that place of the canon, and they, according to the usage of their church, insert and read it there, they are not to be blamed; yet by others, among whom that custom has not prevailed, 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 use, although the custom of the supreme pontiffs may have judged that they were to be added. Secondly, because by the same and equal reasoning other supreme pontiffs might also permit the addition of other new particulars to the canon; and thus the canon itself of the Mass would grow to an immense size and would not be kept within any fixed limits. Thirdly, because the sense of the aforesaid words is sufficiently contained in the general remembrance of all the saints, which is immediately joined after the special commemoration of all the saints, under these words: “and of all thy saints.” For whoever makes mention of all the saints undoubtedly also venerates the commemoration of those whose solemnity is celebrated on that day—when the priest performs the sacred rites—since these are included and contained under the designation of all the saints. Wherefore that addition, said to have been made by Gregory III, in my judgment ought rather to be 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 maintained. Finally, the invocation of all the saints is made, and their intercession is sought, namely that through the contemplation of their merits and good works, and through the prayers which they continually pour forth to God on our behalf—since regarding them in general there applies what is written of holy Jeremiah in the second book of Maccabees: “This is the lover of the brethren, and of the people of Israel; this is he who much…”

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EXPO. 109 multum orat pro populo, & vniuersa ciuitate sancta dei) in omnibus & credendis & agendis diuinæ protectionis muniamur auxilio, contra omnium inimicorum & visibilium & inuisibilium machinationes ac fraudes. < Rom. 8 Psal. 36 Psal. 43> Nam si deus pro nobis: quis contra nos? Et si nos custodiat vt pu pillam oculi, atque sub vmbra alarum suarum nos protegat à facie eorum qui nos affalgunt: nemo certe nobis no cere poterit, sed cum propheta confidenter dicemus. In deo faciemus virtutem, & ipse ad nihilum deducet tribulantes nos. H Anc igitur oblationem seruitutis nostræ, sed et cunctæ familiæ tuæ quæsumus domine ut placatus accipias: diesq[ue] nostros in tuæ pace disponas, atque ab æterna damnatione nos eripi: et in electorum tuorum iubeas grege numerari. Per Christum dominum nostrum. Quam oblationem tu deus in omnibus quæsumus benedictam, ascriptam, ratam, rationabilem, acceptabilemq[ue] facere digneris: ut nobis corpus et sanguis fiat dilectissimi filij tui, domini nostri Iesu Christi. 2 In hac canonis particula petitur acceptatio sacrificij à deo, diuinæ bonitatis ad nos condescensio, & ipsius oblationis perfectio atque co[n]summatio. Primum quidem hoc modo. Quoniam (inquit) sanctis tuis communicantes & eorum memoriam venerantes, hoc tibi sacrificium offerimus domine sancte pater: ideo suppliciter quæsumus, vt tu ipse placatus meritis & precibus gloriosæ dei genitricis, sanctoru[m] apostolorum, martyrum & omnium electorum tuorum: accipias & placide acceptes hanc oblatione[m] seruitutis nostræ, quam scilicet nos ministri facimus in vero cultu, soli deo debito, quin immò etiam hanc oblatione[m] cunctæ familiæ tuæ, totius scilicet ecclesiæ catholicæ, quæ tibi deuota famulatur & vota offert. Vnde quod hic dicitur seruitutis nostræ: pro clero positum censetur, qui huius oblationis ex ordinatione diuina est minister & peculiarem altari famulatum ministeriumq[ue]; pro suo quisque gradu

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EXPO. 109 he prays much for the people, and for the whole holy city of God) that in all things, both to be believed and to be done, we may be fortified by the help of divine protection against the machinations and frauds of all enemies, both visible and invisible. <Rom. 8 Psal. 36 Psal. 43> For if God be for us, who is against us? And if he keep us as the apple of his eye, and protect us beneath the shadow of his wings from the face of those who afflict us: surely no one will be able to harm us, but with the prophet we shall confidently say: In God we shall do valiantly, and he himself will bring our oppressors to nothing. H This oblation, then, of our service, but also of all your household, we beseech you, O Lord, that you would graciously receive it: and dispose our days in your peace, and rescue us from eternal damnation; and grant that we may be numbered among the flock of your elect. Through Christ our Lord. May this oblation, O God, we beseech you, be made blessed, approved, ratified, reasonable, and acceptable in all things: that it may become for us the Body and Blood of your most beloved Son, our Lord Jesus Christ. 2 In this part of the canon is asked the acceptance of the sacrifice by God, the condescension of divine goodness toward us, and the perfection and consummation of the oblation itself. First indeed in this way: Since, he says, communicating with your saints and venerating their memory, we offer this sacrifice to you, holy Lord, Father: therefore we humbly beseech you that you yourself, being appeased by the merits and prayers of the glorious Mother of God, of the holy apostles, martyrs, and all your elect, may receive and kindly accept this oblation of our service, which we ministers make in the true worship due to God alone; yea, moreover, also this oblation of all your household, that is, of the whole catholic Church, which devoutly serves you and offers vows. Whence what here is said of our service: is judged to be put for the clergy, who by divine ordination are the minister of this oblation and have a special service and ministry to the altar; each according to his degree

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CANO. 110 gradu impendit. Quòd verò subiungitur, sed & cuncte familiæ tuæ: pro populo laico adiectum traditur qui etia[m] voto & pia deuotione concurrit ad hanc oblatione, & de familia domini numeratur, cum etiam sit membrum & pars ecclesiæ. Petitur autem hic acceptum haberi nostrum sacrificium, non quidem ex parte ipsius secundum se considerati: < Matth. 17> quia sic illud deo displicere non potest. In eo siquidem offertur filius: de quo paterna vox cælitus in tonuit. Hic est filius meus dilectus in quo mihi complacui ipsum audite. Sed postulatur acceptari sacrificium: quatenus offerunt, de quo dominus per Hieremiam prophetam conqueritur: < Hier. 11> dicens. Quid est q[ui] dilectus meus in domo mea facit scelera multa? n[on]u[m] quid carnes sanctæ auferet à te malicias tuas: in quibus gloriata es? Quantum ad secundum: tria deinde bona postulantur à deo. Primum temporale: scilicet vt dies nostros & huius vitæ nostræ tempus in sua pace dignetur disponere, & illam nobis quam mundus dare non potest pacem concedere: per quam à procellis ac tempestatibus huius mundi sua prouida dispositione eruamur. Secundum, perpetui mali deuitatio: vt pote quòd nos ab æterna damnatione eripiat, quoniam ipse est qui habet claves mortis & inferni: qui solus à morte secunda nos potest liberare, quandoquidé vt ait propheta in psalmo: < Apoc. 1> domini, domini est exitus mortis. Tertium, perpetui boni adeptio: vt puta quòd in electorum suorum nos iubeat grege numerari, siue vt habet cāticum sanctorum Augustini & Ambrosij: vt æterna nos faciat cum sanctis suis in gloria numerari, quoniam ipse solus nos saluare potest. vt ait propheta in psalmo. < Psal. 67> Dominus noster: dominus saluos faciendi. Et alio in loco. Salus autem iustorum à domino. Et rursum. Domini est salus. Porrò in horum trium bonorum postulatione, profitetur ecclesia deum esse vniuersorum dominum: & in triplicem mundi machinam extendi supremum eius principatum. Per primum enim: profitetur ipsum esse dominum in terris, per secundum inferis. Per tertium verò: in cælis: & vbiq[ue] omnia ipsius nutu disponi. Quantum

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CANO. 110 he imposes the burden. But what is added, “and also all your household,” is said to be added for the lay people, who also come together to this offering by vow and devout devotion, and are numbered among the household of the Lord, since they are also a member and part of the Church. Here our sacrifice is asked to be accepted, not indeed on the part of the thing itself considered in itself: < Matth. 17> for thus it could not displease God. For in it the Son is offered, concerning whom the paternal voice thundered from heaven: “This is my beloved Son, in whom I am well pleased; hear him.” But the sacrifice is asked to be accepted insofar as those offer it, concerning whom the Lord complains through the prophet Jeremiah: < Hier. 11> saying, “What does my beloved do in my house, committing many evils? Shall holy flesh take away thy wickednesses, in which thou hast gloried?” As for the second: three further goods are asked from God. First, a temporal one: namely, that he may deign to order our days and the time of this our life in his peace, and grant us that peace which the world cannot give: through which, by his provident disposition, we may be rescued from the storms and tempests of this world. Second, the avoidance of perpetual evil: that is, that he may deliver us from eternal damnation, since he is the one who has the keys of death and of hell; he alone can free us from the second death, since, as the prophet says in the psalm: < Apoc. 1> “The Lord’s, the Lord’s is the going forth from death.” Third, the attainment of perpetual good: that is, that he command us to be numbered among the flock of his elect, or, as the hymn of the saints Augustine and Ambrose has it, that he make us to be numbered with his saints in glory forever, since he alone can save us, as the prophet says in the psalm: < Psal. 67> “Our Lord: the Lord is the God of salvation.” And in another place: “But salvation of the righteous is from the Lord.” And again: “Salvation belongs to the Lord.” Moreover, in the asking of these three goods, the Church professes God to be the Lord of all things, and his supreme rule to extend over the threefold structure of the world. For by the first she professes him to be Lord on earth, by the second in hell, by the third in heaven; and everywhere all things are ordered by his nod. Quantum

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EXO. III 24 Quantu verò ad tertium huius literæ canonis punctum, in quo petitur ipsius sacrificij completio quantum ad conversionem materialis substantiæ panis & vini in corpus & sanguine Christi, quinque hic postulata exprimuntur, per totidem accusatiuos adiectiuos certo quoda ordine digesta. Primum, quòd deus ipse dignetur hanc oblationem nostræ seruitutis & cunctæ suæ familiæ (terrenam < 1. Cor. 10> scilicet materiam panis & vini: in altari oblatam) facere in omnibus tam offerentibus quam iis pro quibus offertur, benedictam, vt per ipsam: benedictione spiritualiumque bonorum multiplicationem consequamur. Et merito quidem. Nam & panis est benedictionis, itidé & calix benedictionis: cuius communionem & participatione, cælestis benedictio largiter in omnes profluit. Secundu, quòd dignetur eadem oblationem facere ascriptam, vt per ipsam societati angelorum & sanctorum omniu ascribamur: per quam nos hic communionem cum sanctis habemus. Et recte itidé id petimus. Na in hac oblatione preciosus Christi sanguis continetur quo in libro vitæ & cum iustis scribuntur, qui ipsum digne percipiunt. Tertium, quòd sua dignatione velit deus hâc ipsam oblationem facere ratam, vt per ipsam ad finem vsque mundi permansuram, fixam & stabilem: ratum sit & firmum nostræ salutis promissum, scilicet, qui manducat meam carnem & bibit meum sanguinem: habet vitam æternam. Quartum, quod eam oblationem deus faciat rationabile, per quam rationabile fiat nostræ seruitutis obsequium & nosipsi rationabiles atque secundum rationem viuentes efficiamur, vt admonet beatus Petrus. Sicut modo geniti infantes: rationabiles, & < 1. Pet. 3> sine dolo lac concupiscite. Quintum, quòd eandem facere dignetur deus acceptabile, vt per ipsam deo acceptabiles placitiq; reddamur, qui per nosipsos illi iure displicemus. < Eccl. 35> Quod enim dicit Ecclesiasticus. Sacrificium iusti acptum est: & memoriam eius no obliuiscitur altissimus, potissimum in hoc sacrificio (quod omnium est dignissimum & sacratissimum) habere locum debet. Et si nosipsi qui offerimus, iusti non sumus: petimus tamen humiliter per hoc sacrificium iustitiæ, nostram colli iniustitiam & non meritis nostris: sed huius oblationis virtute (quæ ipsa est iustitia) munera nostra à deo gratè acceptari. Hæc autem

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EXO. III 24 As to the third point of this canon of the letter, in which is sought the completion of the sacrifice itself, so far as the conversion of the material substance of bread and wine into the body and blood of Christ is concerned, five requests are here expressed, set out in due order by as many adjectival accusatives. First, that God himself would deign to make this offering of our service and of the whole of his household (namely, the earthly matter of bread and wine, offered on the altar) blessed in all things, both for those offering and for those for whom it is offered, so that through it we may obtain the multiplication of blessings and spiritual goods. And rightly indeed. For there is the bread of blessing, and likewise the cup of blessing: through the communion and participation of which, heavenly blessing flows abundantly into all. Secondly, that he may deign to make the same offering enrolled, so that through it we may be assigned to the fellowship of angels and all the saints: through which here we have communion with the saints. And rightly do we ask this too. For in this offering the precious blood of Christ is contained, through which those who receive him worthily are written in the book of life and among the just. Thirdly, that in his gracious will God may be pleased to make this same offering ratified, so that through it, enduring to the end of the world, fixed and stable, the promise of our salvation may be ratified and firm, namely: he who eats my flesh and drinks my blood has eternal life. Fourthly, that God make the offering rational, through which the service of our worship may be rationally ordered and we ourselves may be made rational and living according to reason, as the blessed Peter admonishes. Like newborn infants, desire the rational, and sincere milk. Fifthly, that God may deign to make the same offering acceptable, so that through it we may be rendered acceptable and pleasing to God, we who of ourselves rightly displease him. For what Ecclesiasticus says, The sacrifice of the just is accepted: and the Most High will not forget its memorial, especially in this sacrifice (which is most worthy and most holy of all) this place ought to have. And although we ourselves, who offer it, are not just, we nevertheless humbly ask that through this sacrifice of justice, our iniquity be withheld from the neck, and not by our merits, but by the power of this offering (which itself is justice), our gifts may be graciously accepted by God. These things, however

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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 efficiundum in sua ratione claudens: accommodum est huic loco ad explicandum ineffabilem illam transmutationem quæ in huiusce sacramenti consecratione sit. Qua quidé 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 nôdum exhibitum est deinde præstari insinuat. Qvipidie quàm pateretur: accepit panè in sanctas ac venerabiles 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 cæna 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 to effect such a conversion of substance into sub- stance, just as the production of things from nothing, since all things are subject to his all-powerful and all-working strength. Moreover, that word “fiat,” signifying a change and containing in its meaning something new to be effected, is fitting for this place in explaining that ineffable transmutation which occurs in the consecration of this sacrament. Through this supernatural change, the bread is converted into the true body of Christ by the utterance of the sacred words: and the wine into his true blood; so that before consecration the bread is material and the wine sensible, but after consecration no longer bread and wine, but truly the body of Christ and true blood. Now that this conversion takes place by this word “fiat,” we suitably affirm, since it indicates that something not yet done is afterward brought about, and that what has not yet been presented is then bestowed. On the day before he suffered, he took bread into his holy and venerable hands, and with his eyes lifted to heaven, to you God his Father almighty: giving thanks to you he blessed and broke it, and gave it to his disciples saying: Take and eat all of this. For this is my body. 26 Here the priest celebrating proceeds to the consecration of the victim offered, in which is commemorated the institution of this most holy sacrament, first made by Christ. And in the first place the time of that institution is here indicated: when the canon says: Who, namely, your most beloved son, our Lord Jesus Christ, mention of whom was made at the end of the preceding passage, on the day before he suffered, that is, on the preceding day before he endured passion and the cross for us, namely the fourteenth moon, or the day of the first month. Namely, on that same supper Christ first ate the paschal lamb with his disciples according to the rite of the Jews; and then he 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 H

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EXPO. 575 buit, vt à pane materiali ad hûc panem vitæ & viuificum earum mentes erigeret. Neque id mirum cuiquam videa tur, quòd tam efficax & sacratus fuerit manu[m] Christi ad panem contactus, vt ex eo determinauerit ipsum in mate riam huius sacramenti, & vim quandam illi ad ipsum con tulerit. Nâ manibus illis sanctis arque venerandis lepro- sum contingens dominus: illico omnem ab illo lepræ im- mūdiciam depulit. Eisdem loculum tangens: mortuu[m] ado- lescentem protinus revocauit ad vitam. Denique easdem pro sua benignitate singulis languendum imponens, om- nem ab illis morbi molestiam effugauit quacunque deti- nerentur infirmitate, vt sacra euangelij narrat historia. < Matth. 8 Luc. 7 Luc. 4> Quis igitur diffitebitur: & sacro manuum suarum ad pa- nem contactui vim quandam singularem affuisse? At ve- ro cum panem nominat hic litera canonis: exprimit spe- cialem & propriam huius sacramenti materiam, congruè < Ioan. 6> quidem ad hoc à Christo delectam, tum quòd panem se in euangelio nuncupat: cum ait. Ego sum panis viius qui de cælo descendi. Et iterum. Ego sum panis vitæ, tum quia grano frumenti ex quo panis conficitur se compa- rat, cum inquit. Nisi granum frumenti cadens in terram mortuum fuerit, ipsum solum manet. Et in huius sacramé ti figuram, dictum est de Iudæis à propheta in psalmo. Ci bauit eos ex adipe frumenti. < Ioan. 12 Psal. 80> 28 Tertio explicatur hic ipsius sanctæ institutionis modus, cum subiungit litera canonis quòd Christus eleua uerit oculos suos ad deum patrem omnipotentem, illique gratias agens panem benedixerit. In quibus quidem ver bis sublimitas præsentis mysterij & dignitas huius sacra- menti supra alia insinuatur: cù non legatur dominus hæc eadem fecisse in institutione alicuius aliorum sacramen- torum. Cæterùm quamuis nullus euangelistarum primam huius sacramenti institutionem describentium expresse- rit idipsum, quòd Christus in illa oculos suos ad cælu ele uauerit, nô minus tamen id credi & verum haberi debet. < Ioan. 12> Nam multa tam de operib[us] quàm verbis domini præter- miserunt euangelistæ, vt Ioannes in vltimo sui euangelij capite testatur: quæ tamen apostoli vel facto suppleuis- se, vel verbo expressisse leguntur. Insuper hoc ipsum < Ioan. 11> H ij quod

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EXPO. 575 but, by means of material bread, to this bread of life and life-giving bread, he might lift up their minds. Nor should this seem strange to anyone, that the touch of Christ’s hand upon the bread was so effective and sacred, that from it he determined it to be the matter of this sacrament, and conferred upon it a certain power toward it. For the Lord, touching a leper with those holy and venerable hands, immediately drove away from him all the uncleanness of leprosy. By touching the bier with the same hands, he instantly recalled the dead youth to life. Finally, by his kindness laying the same hands upon each of the sick, he drove away every burden of disease from them, by whatever infirmity they were held, as the sacred history of the Gospel relates. < Matth. 8 Luc. 7 Luc. 4> Who then will deny that a singular power was present in the sacred touch of his hands upon the bread? But when the text of the canon names bread, it expresses the special and proper matter of this sacrament, suitably < Ioan. 6> chosen by Christ for this purpose, both because he names himself bread in the Gospel, when he says, I am the living bread who came down from heaven, and again, I am the bread of life; and because he compares himself to the grain of wheat from which bread is made, when he says, Unless a grain of wheat falling into the earth die, it remains alone. And as a figure of this sacrament, it was said of the Jews by the prophet in the psalm: He fed them with the fat of wheat. < Ioan. 12 Psal. 80> 28 Thirdly, the manner of the holy institution itself is here explained, when the text of the canon adds that Christ lifted up his eyes to God the Father almighty, and, giving thanks to him, blessed the bread. In these words the sublimity of the present mystery and the dignity of this sacrament above the others is indicated; since we do not read that the Lord did these same things in the institution of any of the other sacraments. Moreover, although none of the evangelists describing the first institution of this sacrament expressly stated that Christ on that occasion lifted up his eyes to heaven, nevertheless it must no less be believed and held as true. < Ioan. 12> For the evangelists omitted many things, both in the Lord’s deeds and words, as John testifies in the last chapter of his Gospel; yet these things are read to have been supplied either by the apostles in deed or expressed in word. Moreover this same < Ioan. 11> H ij quod

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CANO. 116 quod proponitur: facile ex alio euangellj loco potest co[m]probari. Ioannes enim suscitationem Lazari describens: Iesum oculos sursum leuasse asserit, atque dixisse. Pater gratias ago tibi quoniam audisti me. Si igitur tunc oculos subleuauit ad patrem: cum ad corpus emortuum animam Lazari reuocauit, valentiore iure, potioréque ratione & tunc oculos eleuauit in cælum: cum panem & vinu[m] in corpus & sanguinem proprium commutauit. At verò oculos in cælum eleuauit hic excellentissimum perficiendi: < Matth.11> sicut ipse apud Matthæu[m] testatur, omnia mihi tradita sunt à patre meo, tum vt nobis daret exemplum erigendi oculos nostros in principio actionum nostrarum, ad deu[m], bonorum omnium authorem ac datoré: dicendique cu[m] propheta. Ad te leuavi oculos meos: qui habitas in cælis. Similiter gratias hic egisse dicitur Christus deo patri, tum vt se gratum in patrem ostenderet de suscepto tanto dono: & tam excellenti gratia instituendi divino beneplacito adeo excellens & eximiu[m] sacramentum toti mundo salutare, < Psal.122> sicut & de aliis spiritualibus muneribus in euangelio legitur gratias egisse patri. Tum vt nobis exemplum præstaret: deo de collatis omnibus bonis indesinéter gratias agendi, < Ioan.6> quemadmodum edmonet beatus Paulus: scribens ad Ephesios. Gratias agentes semper pro omnibus: in nomine domini nostri Iesu Christi, deo patri. Demùm benedixit panem illum Christus: quia suæ benedictionis virtutem in eum transfudit, qua in sacratissimum suum corpus couverteretur. Quemadmodum suæ benedictionis largitate & gratia quinque panes multiplicauit: vt satiatis quinque hominum milibus superfuerint duodecim co phini fragmentorum. < Eph.5> Et in ipsius mundi creatione benedicens rebus a se conditis: eas vt secundum suam propagarentur speciem & perpetuam seruarent sui generis successionem, sanxit ac ordinauit. Demùm hoc loco exprimitur ipsius sacramenti in discipulos distributio: cum fregis se panem ipsum dicitur, & singulis suorum discipulorum distribuisse. Non quidem vt ipsum reverenter & cum veneratione intactum seruarent: sed in suum accommodaret vsum & esum, quod hisce significauit verbis, ad ipsos dictis, accipite & māducate ex hoc omnes. Iusuper tradidit illis quoties vellent ipsum sacramentum consecrandi potestatem

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CANO. 116 what is proposed: it can easily be proved from another place in the Gospel. For John, describing the raising of Lazarus, says that Jesus lifted his eyes upward and said: Father, I give thanks to thee, because thou hast heard me. Therefore, if then he lifted up his eyes to the Father, when he recalled Lazarus’ soul to the dead body, with a stronger right and a more compelling reason did he then lift his eyes to heaven, when he changed bread and wine into his own body and blood. But in this place he lifted his eyes to heaven as an excellent act of accomplishing: < Matth.11> as he himself testifies in Matthew, all things have been delivered to me by my Father, then that he might give us an example of lifting our eyes, at the beginning of our actions, to God, the author and giver of all good things, and of saying with the prophet: Unto thee have I lifted up mine eyes, who dwellest in heaven. Likewise, Christ is said here to have given thanks to God the Father, both that he might show himself thankful to the Father for having received so great a gift, and for so excellent a grace of instituting, by divine good pleasure, so outstanding and most salutary a sacrament for the whole world, < Psal.122> just as in the Gospel he is read to have given thanks to the Father also for other spiritual gifts. Then, that he might set us an example of giving thanks unceasingly to God for all the good things bestowed, < Ioan.6> as blessed Paul exhorts, writing to the Ephesians: Giving thanks always for all things, in the name of our Lord Jesus Christ, to God the Father. Finally, Christ blessed that bread, because he poured into it the power of his blessing, by which it was to be turned into his most sacred body. Just as by the bounty and grace of his blessing he multiplied the five loaves, so that, after five thousand men had been fed, there remained twelve baskets of fragments. < Eph.5> And in the creation of the world itself, blessing the things created by him, he ordained and established them so that they might be propagated according to their own kind and preserve a perpetual succession of their species. Finally, in this place is expressed the distribution of the sacrament itself to the disciples: when he is said to have broken the bread itself and distributed it to each of his disciples. Not indeed that they should keep it untouched with reverence and veneration, but that they should use and eat it for themselves, which he signified by these words, spoken to them: take and eat of this, all of you. Moreover, he granted them the power of consecrating the sacrament whenever they wished

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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 côtinetur (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 remembrance of me,” so that the fruit and use of it might remain among men forever. Likewise, by such a distribution made by himself to his disciples, he gave them a law for distributing this sacrament to the faithful as life-giving food and the salvation of souls; this has been diligently observed by them and by the priests their successors, and even to the end of the world it shall be dispensed through holy communion without the sacrament itself being consumed or diminished. 29. Finally, are set forth the most sacred words which our Lord used in the consecration of that bread, and then instituted that all conscious of it ought to use the sacrament, namely: “This is my body.” In these words the particle enim is the connecting link of these words with the preceding statement. But the pronoun hoc, in the understanding, points out the very thing itself: 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 be held firmly and without doubt with the Catholic Church: that at the close of the utterance of those words, and at that very moment (if I may so speak) which brings it to an end, the substance of the bread ceases, and under its accidental properties there is now truly and in fact contained, though in a manner inscrutable and inexplicable, the true body of Christ. Therefore, when our Lord spoke those words, the pronoun meum will point to the speaker himself and to the body of the one speaking. But when the same words are spoken by others, that pronoun does not point to the one speaking, but to Christ in whose person they are pronounced. For the priest speaking them does not refer those words, nor ought he to refer them, to himself and his own person, but only to Christ in whose stead and place he pronounces them. And since the aforesaid five words belong to the form of consecration, they are by no means to be altered in any way, either by addition or subtraction or by change of order, nor are they to be pronounced in a hurried or confused manner; but they are to be spoken with the greatest attention, reverence, and veneration, fully and distinctly, because the priest in those words speaks as it were with the mouth of Christ (if I may so speak), and in speaking them performs the office of Christ. Wherefore in them rightly & H ij decen-

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CANO. decenter enunciandis: summa adhibenda est cura & animaduersio. S Simili modo posteaquam coenatum est accipiens & hunc præclarum calicem in sanctas ac uenerabilis manu suas, item tibi gratias agens: benedixit deditq[ue]; discipulis suis dicens. Accipite & bibite ex eo omnes. Hic est enim calix sanguinis mei, noui & æterni testamenti, mysterium fidei: qui pro multis effundetur in remissione peccatorum. Hæc quotiescuque feceritis: in mei memoriam facietis. 30 Q Hoc loco explicatur consecratio vini in sanguinem Christi eo ordine & modo quo à Christo facta est. Et primum eius modus & tempus exprimitur cu[m] dicit litera, q[uæ] simili modo quo acceptum panem Christus sua benedictione & consecratione conuertit in suum corpus, vt modo dictum est: accepit etiam calicem ad vinum consecrandum. Et id quidem postquam coenatum est ea scilicet coena qua agnum paschalem cum discipulis suis manducauerat. Post veteris enim legis cærimonias: noui testamenti ritus erat instituendus. Hunc autem calicem dicens sacerdos qui celebrat: non eum demonstrat calicem secundum numerus, quem manibus tenet, manifestu[m] est enim: Christum id vasculum idem numero, in manus sua non accepisse. Sed ad intellectum, demonstrat simile secundum speciem, non quidem secundum speciem substantiæ aut figuræ, quia fortasse ex alia secundum speciem materia compositus erat calix quem Christus accepit, aut alterius formæ per artem inductæ quàm calix ille quem manibus tenet sacerdos consecrans, sed similem quantum ad vsum & liquoris continentiam. Sicut enim in hoc calice quo sacerdos consecrationem vini perficit, continetur vinum aqua mixtum: ita & in eo calice quem Christus accepit co[n]tinebatur vinum aquæ permixtum, vt vno animo sentiunt omnes. Quare nomine calicis non intelligendum est hic solum vas potiorum: sed idipsum cum vino co[n]ten to in eo. Vocatur autem huiusmodi calix quem Christus accepit

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carefully in the words that are to be uttered: great care and attention must be taken. Likewise, after supper, taking this most excellent chalice into his holy and venerable hands, and again giving thanks to you, he blessed it and gave it to his disciples, saying: Take and drink of it, all of you. For this is the chalice of my blood, of the new and eternal testament, the mystery of faith, which will be poured out for many for the remission of sins. As often as you do these things, you shall do them in memory of me. 30 Q In this passage the consecration of the wine into the blood of Christ is explained in the order and manner in which it was done by Christ. And first its manner and time are expressed when the letter says that, in a similar way, as Christ transformed the bread he had received by his blessing and consecration into his own body, as has just been said, he also took the chalice to consecrate the wine. And this indeed after supper, namely after that supper at which he had eaten the paschal lamb with his disciples. For after the ceremonies of the old law, the rites of the new testament were to be instituted. But when the priest who celebrates says, “This chalice,” he does not point to the chalice according to number, which he holds in his hands; for it is clear that Christ did not take that same vessel, numerically the same, into his hands. Rather, for the understanding, he indicates a similar one according to species, not indeed according to the species of substance or shape, because perhaps the chalice which Christ took was composed of matter of a different species, or of a different form introduced by art, than the chalice which the consecrating priest holds in his hands, but similar with respect to use and the containing of liquid. For just as in this chalice, by which the priest completes the consecration of the wine, wine mixed with water is contained, so also in that chalice which Christ took, wine mixed with water was contained, as all agree with one mind. Therefore, by the name “chalice” here one must understand not only the vessel, but also the wine contained in it. Such a chalice, however, is called the chalice which Christ took.

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EXPO. 119 accepit, hoc loco præclarus: quasi præalis clarus. quia nô figuralis fuit, aut vmbratilis aut typicus, vt veteris instru meti phiale & ciphi: sed archetypus, exemplaris, & ipsam continés veritatem. De quo certe calice Christi dicit pro- pheta in psalmo. Et calix meus inebrians: quàm præclarus est. Et ex eo psalmi loco facile credi potest id nomen ad- < Psal. 22.> iectiuum hic esse assumptum. Cæterum acceptione illa ca- licis cum vino in sanctas ac venerabiles manus suas, Chri stus instituit vinum in materiam consecrationis sui sangui nis: dum ipsum vinum diuina sua virtute couertit in pro- < Psal. 103> prium sanguinem, & apostolis suis eorumque succesorib[us] vini sic per consecrationem conuertendi contulit potesta tem. Non enim contentus fuit proprium corpus dare no- bis in cibum: sub specie panis ad vsum eius conuenientissimi. < Psal. 103> sed insuper ex immensitate suæ bonitatis etiam pro- prium sanguinem in potum nobis tradidit: sub specie vini ad humanum potum congruentissimi. vt excellentissima animæ nutritio spiritualis: perfecta itidem corporis nutri- < Ioan. 15> tione signaretur. Ad nutritionem enim perfectam corpo- ris, non solum pertinet cibus, sed & potus. Nullus autem potus dignior aut accomodatior humano corpori: quam vini moderate sumpti quemadmodum dicit psalmographus. < Psal. 103> Educas panem de terra, & vinum lætificet cor hominis. < Ioan. 15> Ad hæc, cum Christus se vitem in euangelio voca- uerit: dicens discipulis suis. Ego sum vitis vera, & vos pal mites. Et rursum. Ego sum vitis vera: & pater meus agri- cola est. rectè vinum ipsius vitis fructum delegit in mate riam huius sacratissimi mysterij: vt nos spirituali illo po- culo reficeret ac inebriaret. Reliqua verò deinde hic reci- tata, vt puta quòd Christus gratias agens patri benedixe- rit calicem, dederitque discipulis suis dicens, accipite & bibite ex eo omnes: consimili ratione dicuntur, qua in consecratione panis paulo antè dicta sunt. 31 Deinde ponitur forma propria consecrationis ip- sius sanguinis, qua & Christ[us] vsus traditur, & tota post ip- sum vtitur ecclesia. scilicet, hic est enim calix sanguinis mei. & cætera. Dicit enim Innocentius tertius. Credimus quod formam verborum sicut in canone reperitur: & apostoli à Christo, & ab ipsis eorum receperunt successo- res. In qua quidem forma: pronomen hic, demonstrat per H iiij intel-

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EXPO. 119 accepted, in this place, as most excellent: as if illustrious by pre-eminence. Because it was not figurative, or shadowy, or typical, like the ancient vessels of offering, the phials and cups: but archetypal, exemplary, and containing the very truth itself. Of which chalice of Christ the prophet certainly says in the Psalm: And my inebriating chalice, how excellent it is. And from this place in the Psalm it may easily be believed that this adjective name is here taken up. Moreover, by that reception of the chalice with wine into his holy and venerable hands, Christ instituted wine as the matter of the consecration of his blood: while by his divine power he changed the wine itself into his own blood, and to his apostles and their successors he granted the power of thus changing wine by consecration. For he was not content to give us his own body as food: under the species of bread, most fitting for that use. But in addition, from the immensity of his goodness, he also delivered to us his own blood as drink: under the species of wine, most fitting for human drinking; so that the most excellent spiritual nourishment of the soul might likewise signify the perfect nourishment of the body. For to the perfect nourishment of the body, not only food, but also drink, pertains. And there is no drink more worthy or more suitable for the human body than wine moderately taken, as the psalmist says: You bring forth bread from the earth, and wine to gladden the heart of man. Again, since Christ in the Gospel called himself the vine, saying to his disciples: I am the true vine, and you are the branches. And again: I am the true vine, and my Father is the farmer, he rightly chose the fruit of this vine, namely wine, for the matter of this most holy mystery, that he might refresh and inebriate us with that spiritual drink. The rest that is then recited here, such as that Christ, giving thanks to the Father, blessed the chalice and gave it to his disciples, saying, Take and drink of it all of you, is said in a similar manner to what was said a little before in the consecration of the bread. 31. Then there is set down the proper form of the consecration of that blood, which Christ is handed down to have used, and which the whole Church afterwards uses. Namely: This is the chalice of my blood, and the rest. For Innocent III says: We believe that the form of the words, as it is found in the canon, was received from Christ by the apostles, and from them by their successors. In which form indeed the pronoun hic, this, shows by de-

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CANO. intellectum calicem continentem preciosum Christi sanguinem in fine prolationis omnium verborum ad formâ pertinentium, sicut de consecratione panis paulo superius dictum est. Dicitur enim hic calix sanguinis, calix cōtines sanguinem, sicut calix aquæ: qui aquam intra se continet. Et rectè calix hic nominatur potius quàm aliud quippiâ continens: vt ciphus aut cyathus aut crather, vt intelligatur hic sanguis non solum ad potum spiritualé, sed ad memoriâ passionis Christi pertinere: in qua effusus est. Nomine siquidem calicis in scriptura frequenter amaritudo < Matt. 26> passionis signatur, vt in oratione Christi ad patrem. Pater si possibile est: transeat à me calix iste. Et alio in loco. Potestis bibere calicem, quem ego bibiturus sum? Porrò in sequentibus verbis etiam ad formam consecrationis sanguinis < Matth. 20> pertinentibus: tres exprimuntur præcipui & insignes effectus ipsius sacrosancti sanguinis Christi. Primus quòd est sanguis noui & æterni testamenti. Non quidem, in collatione & comparatione ad vetus testamétum, quod per institutionem huius mysterij & passionem Christi fine accepit ac consummatum est, & nouum inchoatum illiusque loco superindictum, secundum illud Leuitici dictu. < Leui. 26> Nouis superuenientibus: vetera proiicietis, & secundum promissionem factam à domino per Hieremiam. Ecce dies veniunt dicit dominus, & feriam domui Iuda & domui Israel foedus nouum. Et merito sane sanguis Christi dicitur sanguis noui testamenti, quia effusione ipsius < Hierc. 13> & intercedente Christi morte nouum confirmatum est testamentum. quemadmodum vetus stabilitum fuerat per aspersionem sanguinis super volumen foederis & super populum, dicente Moyse. Hic est sanguis foederis quod pepigit dominus vobiscum: super cunctis sermonibus his. Et apostolus ad Hebræos scribens ait, vbi testamentum est: mors necesse est intercedat testatoris. Testamentum enim in mortuis confirmatum est: alioquin nondum valet dum viuit qui testatus est. Dicitur etiam idem, testamentum æternum: quia non est aliud testamentum illi successurum, sicut veteri successit nouum: sed ad finem v[er]sque mundi perseueraturum est, quemadmodu[m] promisit dominus < Esaia. 55> per Esaiam. Feriam vobiscum pactum sempiternum. < Heb. 13> Et ad Hebræos scribens apostolus ait. Deus autem pacis

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CUP. the chalice is understood as containing the precious blood of Christ at the end of the utterance of all the words pertaining to the form, as was said a little above about the consecration of the bread. For here it is called the chalice of blood, a chalice containing blood, just as a chalice of water: one that contains water within itself. And it is rightly called a chalice rather than any other container, such as a cup or goblet or crater, so that it may be understood that this blood pertains not only to a spiritual drink, but also to the remembrance of the passion of Christ, in which it was shed. Indeed, in Scripture the name of the chalice frequently signifies the bitterness of the passion, as in Christ’s prayer to the Father: Father, if it be possible, let this chalice pass from me. And in another place: Can you drink the chalice that I am to drink? Moreover, in the following words, which also pertain to the form of the consecration of the blood, three principal and noteworthy effects of that most holy blood of Christ are expressed. The first is that it is the blood of the new and eternal covenant. Not, indeed, in comparison and contrast with the old covenant, which through the institution of this mystery and the passion of Christ came to an end and was completed, and a new one was begun and put in its place, according to the saying of Leviticus. When the new things come on, you shall cast away the old; and according to the promise made by the Lord through Jeremiah: Behold, the days are coming, says the Lord, and I will make with the house of Judah and the house of Israel a new covenant. And rightly, indeed, the blood of Christ is called the blood of the new covenant, because by its outpouring and through the death of Christ the new covenant was confirmed, just as the old had been established by the sprinkling of blood upon the book of the covenant and upon the people, Moses saying: This is the blood of the covenant which the Lord has made with you, concerning all these words. And the Apostle, writing to the Hebrews, says: Where there is a testament, the death of the testator must necessarily intervene. For a testament is confirmed only among the dead; otherwise it has no force while the one who made the testament is alive. It is also called an eternal testament, because no other testament is to succeed it, as the new succeeded the old; but it is to endure until the end of the world, as the Lord promised through Isaiah. I will make an everlasting covenant with you. And the Apostle, writing to the Hebrews, says: The God of peace

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EXO. 121 pacis qui educit de mortuis pastorem magnum ouium in sanguine testaméti æterni dominum nostrum Iesum Christum. < Zacha. 9> Demùm Zacharias propheta de eodem ait. Tu quoque in sanguine testamenti tui. emisisti vinctos 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 certia 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

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EXO. 121 the one who brought up from the dead the great shepherd of the sheep, in the blood of the eternal testament, our Lord Jesus Christ. < Zacha. 9> Finally the prophet Zacharias says of the same thing: Thou also in the blood of thy testament hast sent forth thy prisoners out of the pit in which there is no water. 32 The second effect of the blood of Christ is here expressed: the mystery of faith. Mystery is indeed a Greek name; it signifies the same as secret and hidden, not openly and plainly exposed to all. Such therefore was the sacrament of human redemption: completed and perfected by the blood of Christ: formerly indeed hidden under the figures of the Old Testament; but in the death and passion of Christ made manifest, where his blood flowed forth; and by the veil of the temple being rent. The hidden mysteries of Christ, formerly obscure, now revealed, were made plain. This admirable sacrament is also called the mystery of faith: because everything contained in this sacrament is attained only by faith and is comprehended only by faith: whatever pertains to the truth of this mystery, as to conversion, contents, substances, and accidents. So although faith is necessary in all sacraments: in this one nevertheless it is so much the greater, firmer, and stronger, inasmuch as that which is set forth more escapes human grasp, and stands high above sense and reason. Thirdly this sacrament is called the mystery of faith, because one thing is perceived there and another is understood. For the appearance of wine is perceived, and the truth of Christ’s blood is believed. This we ought to believe and by faith embrace; but we must not dare to examine it, because it is the secret of the Lord. Indeed it is called a mystery because it is hidden from the senses, as the truth of the blood lies concealed under the taste and appearance of wine. Therefore the chalice of blood is the mystery of faith: because under the figure and taste of wine the true blood of Christ is believed to be hidden. It is likewise the mystery of faith: because what faith believes is hidden within and covered by the appearance of wine. 33 Finally the certain efficacy of the precious blood of Christ is the remission of our sins: and this is signified by the following words: which for us and for many is poured out for 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 the Gentiles, to be converted to the faith through his disciples. In the same way also Isaiah says: He himself bore the sins of many; and for transgressors he prayed. And the apostle writing to the Hebrews says. Christ

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CANO. Christus semel oblatus est ad multoru[m] exhaurienda peta[m]. Multorum dixit: non omnium. Quia quamuls pro omnib[us] sit effusus sanguis Christi quantum ad sufficientiam: no[n] tamen quantum ad efficaciam. Sufficiens est enim tollere omnia peccata, vbi non inuenit obstaculum contrariæ voluntatis. Efficit autem salutem in solis electis, quandoquidem hi duntaxat consequuntur remissionis gratiam, & æternæ hæreditatis gloriam. At verò verbum illud effundetur, non ad tempus nunc futurum referendum est, sed ad illud quod in hora institutionis huius sacramenti fuit futurum, cum nondum effusus fuit sanguis Christi sed postridie effundendus. Proseruntur enim ea verba in persona Christi, & pro tempore illo quo Christus primum instituit hoc sacrum mysterium. Quo etiam modo oracula prophetaru[m] denunciantia id futurum quod iam olim completum est, nunc itidem verissima sunt, vt ecce virgo concipiet & pariet silium, quoniam semper referenda sunt ad tempus in quo primum prolata sunt, & pro illo semper sunt vera. Demùm quòd in remissionem peccatorum nostrorum effundendus fuit sanguis ille Christi preciosus, sub velamine occulto & vmbra figurali significatum est in Leuitico, vbi dominus dixisse legitur. Anima carnis in sanguine est, & ego dedi illum vobis vt super altare in eo expietis pro animabus vestris, & sanguis, pro animæ piaculo sit. Sanè vita spiritualis ipsius hominis (qui nomine carnis plerunque in scriptura signatur) in sanguine Christi est. Et deus pater dedit nobis illum sanguinem in altari crucis effusum vt in illo expiemus animas nostras ipseque sanguis Christi sit pro piaculo siue purgatione animarum nostrarum, vt dicit ibidem glosa. Ecce quomodo sanguis hircorum & vitulorum in multiformi hostia veteris testamenti effus[us], signauit quodam typo sacratissimum Christi sanguinem, pro nobis in remissionem peccatorum effusum. Quod & Paulus ad Hebræos scribens, confirmat dicens. Omnia ne in sanguine secundum legem mundantur, & sine sanguinis effusione non sit remissio. Ioannes itidem in Apocalypsi idipium testatur, cum ait quòd Christus dilexit nos: & lauit nos à peccatis nostris in sanguine suo. Porrò sequentia verba Christi hæc quotienscunque feceritis in mei memoriam facietis, non sunt de integritate & substan- tia

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CANO. Christ was once offered to wash away the sins of many. He said “of many,” not “of all.” For although the blood of Christ is shed for all in respect of sufficiency, yet not in respect of efficacy. For it is sufficient to take away all sins where it finds no obstacle of contrary will. But it brings salvation only in the elect, since these alone obtain the grace of remission and the glory of eternal inheritance. But the word “will be poured out” must not be referred to the time now future, but to that time which was future at the hour of the institution of this sacrament, when the blood of Christ had not yet been shed but was to be shed the next day. For those words are uttered in the person of Christ, and for that time in which Christ first instituted this sacred mystery. In the same way also the oracles of the prophets, announcing what was to come although it had long since been fulfilled, are now likewise most true: “Behold, a virgin shall conceive and bear a son,” because they must always be referred to the time in which they were first spoken, and for that time they are always true. Finally, that that precious blood of Christ was to be poured out for the remission of our sins was signified under the hidden veil and figurative shadow in Leviticus, where the Lord is read to have said: “The life of the flesh is in the blood, and I have given it to you that on the altar you may make atonement in it for your souls, and the blood shall be for the expiation of the soul.” Certainly the spiritual life of man himself, who in Scripture is for the most part marked by the name of flesh, is in the blood of Christ. And God the Father gave us that blood, poured out on the altar of the cross, that in it we might make atonement for our souls, and that the blood of Christ itself might be for the expiation or cleansing of our souls, as the gloss says there. Behold how the blood of goats and calves, poured out in the manifold sacrifice of the Old Testament, prefigured by a certain type the most holy blood of Christ, poured out for us for the remission of sins. And this Paul also confirms, writing to the Hebrews, when he says: “All things are cleansed according to the law with blood, and without the shedding of blood there is no remission.” John likewise bears witness to the same in the Apocalypse, when he says that Christ loved us: and washed us from our sins in his blood. Moreover, the following words of Christ, “As often as you do this, you shall do it in remembrance of me,” are not of the integrity and substance

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EX PO. 123 tia formæ consecrationis vini: vt nonnulli autumarunt, quia ipsa non magis concernunt consecrationem & sumptionem sanguinis: quam corporis Christi, cum vtrumque corporis scilicet & sanguinis sui tam consecratione quam perceptionem æque præceperit fieri Christus in sui memoriam, & vtrumque demonstretur per pronomen plurale hæc. Quòd si de sola sanguinis consecratione sumptione que voluisset facere sermonem: pronomine singulari fuis set vsus. Si ergo illa verba pertinerent ad formam consecrationis sanguinis: pari ratione attinerent & ad consecrationem corporis Christi. Et ita sub hostia panis non esset verum corpus Christi ante prolationem illorum verborum: eo quòd necdum tota forma consecrationis panis esset pronunciata. Quare cum ante eorum verborum prolationem ex more ecclesiastico ipsa hostia per sacerdotis elevationem ostenditur populo, ille adoraret hostiam non consecratam, quod est impium & absurdum. Præterea, per illa verba (vt vnanimis est omnium sententia) Christus tulit apostolis consecrandi potestatem: & eos insigniuit ordine sacerdotali. Collatio autem potestatis consecrandi: non sit per verba ad consecrationem pertinentia, eo quòd verba consecrationis concernunt materiam ipsius: & id ipsum in quod tendit ac desinit consecratio. Verba verò per quæ confertur potestas consecrandi: concernunt eum cui confertur ea facultas, & potestatem quæ illi traditur. Non sunt igitur illa verba de quibus hic agitatur sermo, ad consecrationis formam spectantia: quare neque continuo spiritu cum verbis præcedentibus proferenda. Sed illis integrè prolatis, sub silêtio facienda est sanguis Christi per genuum flexionem à sacerdote adoratio: deinde ipsius ad populum ostensio, & in ipsa eleuatione calicis partim cum in altum erigitur & partim cum demittitur: hæc postrema verba sunt pronuncianda. Quæ quidem eâ prætendunt sententiâ, quotiescunque apostoli & sacerdotes illoru[m] successores fecerint tâ corporis quâ sanguinis Christi co[n]secratione & sumptione: illâ facturi sunt in illius memoriâ, quâdoquidé vtruq[ue]; illoru[m] iussit Christo in sui co[m]memoratione fieri. Sanè vna causa institutionis hui[us] dignissimi sacraméti in ecclesia milita te fuit: vt ipsum esset signu[m] memoriale & repræsentatiu[m] ipsius summi sacrificij quod Chri-

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EX PO. 123 such was the form of the consecration of the wine: as some have supposed, because these words concern no more the consecration and reception of the blood than of the body of Christ, since Christ commanded both the consecration and the receiving of both, namely of his body and blood, to be done equally in his memory, and both are shown by the plural pronoun “these.” But if he had wished to speak only of the consecration and reception of the blood, he would have used the singular pronoun. If therefore those words belonged to the form of the consecration of the blood, by the same reasoning they would also apply to the consecration of the body of Christ. And thus under the host of bread there would not be the true body of Christ before the utterance of those words, because the whole form of the consecration of the bread would not yet have been pronounced. Wherefore, since before the utterance of those words, according to ecclesiastical custom, the host itself is shown to the people by the priest’s elevation, he would adore an unconsecrated host, which is impious and absurd. Moreover, through those words (as is the unanimous opinion of all) Christ bestowed upon the apostles the power of consecrating: and distinguished them with the priestly order. But the conferral of the power of consecrating is not through words pertaining to consecration, because the words of consecration concern the matter itself: and that very thing toward which consecration tends and in which it ends. The words, however, by which the power of consecrating is conferred, concern him to whom that faculty is granted, and the power which is handed over to him. Therefore those words which are here under discussion do not belong to the form of consecration; wherefore neither are they to be pronounced immediately and in the same breath with the preceding words. But after those words have been fully spoken, the adoration of the blood of Christ is to be made in silence by the priest, with the bending of the knees; then its showing to the people, and in the very elevation of the chalice, partly when it is raised up and partly when it is lowered, these last words are to be pronounced. Indeed they maintain this opinion, that whenever the apostles and priests, their successors, have made the consecration and reception both of the body and blood of Christ, they will do this in his memory, since Christ commanded both of them to be done in his commemoration. Truly, one purpose of the institution of this most worthy sacrament in the Church militant was that it should be a memorial sign and representation of the supreme sacrifice itself, which Chri-

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CANO. 124 Christus obtulit in cruce, in qua sustinuit mortem in cor- pore & sanguinem suum fudit in precium redemptionis nostræ. Et quemadmodum canit ecclesia: in hoc augustissimo mysterio recolitur memoria passionis eius. Idcirco ad repræsentandam distincti passionem Christi: immolatione huius sacrificij sanguis separatim in calice consecratur quia in ipsa passione Christi sanguis eius fuit à corpore separatus. Et propter hoc in canone potius ad consecrationem sanguinis quàm corporis additur ea particula. Hæc quotienscunque feceritis: in mei memoriam facietis, licet ad vtrumque referatur, quia expressior est repræsentatio & significatio passionis Christi per sanguinem: quàm per corpus. Nempe corpus esse potest sine passione: sanguis autem separari non potest à corpore sine ipsius vulneratione. Quòd aute[m] ipsa sumptio corporis & sanguinis Christi etiam sit in memoriam passionis eius: ostendit apertè beatus Paulus ita scribens ad Corinthios. Quotienscunque manducabitis panem hunc & calicem bibetis: mortem domini annunciabitis donec veniat. Quod tantundem valet atque si diceret. Repræsentabitis passionem domini & mortem: quoad venerit ad iudicium in consummatione seculi. Nam iuge est istud sacrificium, & ante mundi finem non desinet, vt his verbis superioribus attestatur Paulus. V N de [mercur]i memores domine nos serui tui: sed [mercur]i plebs tua sancta, eiusdem filij tui, domini dei nostri: tam beatæ passionis, necnon [mercur]i ab inferis resurrectionis, sed [mercur]i in cælos gloriosæ ascensionis: offerimus præclaræ maiestati tuæ de tuis donis ac datis hostiam puram, hostiam sanctam, hostiam immaculatam: panem sanctum uitæ æternæ, [mercur]i calicem salutis perpetuæ. Supra quæ propitio ac sereno uultu respicere digneris, [mercur]i accepta habere: sicuti accepta habere dignatus es munera pueri tui iusti Abel, [mercur]i sacrificium patriarchæ nostri Abrahæ, [mercur]i quod tibi obtulit summus sacerdos tuus Melchisedech: sanctum sacrificium, immaculatam hostiam. IN

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CANO. 124 Christ offered himself on the cross, where he endured death in his body and poured out his blood as the price of our redemption. And as the Church sings: in this most august mystery the memory of his Passion is recalled. Therefore, to represent distinctly the Passion of Christ, in the immolation of this sacrifice the blood is consecrated separately in the chalice, because in Christ’s Passion his blood was separated from his body. And for this reason, in the Canon, this clause is added rather to the consecration of the blood than of the body: “As often as you do these things, you shall do them in memory of me,” although it refers to both, because the representation and signification of Christ’s Passion is more expressive through the blood than through the body. Indeed, the body can exist without suffering; but blood cannot be separated from the body without wounding it. But that the reception itself of Christ’s body and blood is also in memory of his Passion is clearly shown by the blessed Paul, writing thus to the Corinthians: “As often as you shall eat this bread and drink the chalice, you shall proclaim the death of the Lord until he comes.” This is as much as if he had said: You shall represent the Passion and death of the Lord until he comes to judgment at the consummation of the world. For this sacrifice is perpetual, and before the end of the world it shall not cease, as Paul bears witness in the words above. W herefore, mindful, O Lord, we your servants, but also your holy people, of the same your Son, our Lord God: of his blessed Passion, and likewise of his Resurrection from the dead, and of his glorious Ascension into heaven, we offer to your excellent majesty from the gifts and presents you have given us this pure victim, this holy victim, this immaculate victim: the holy bread of eternal life, and the chalice of everlasting salvation. Upon these things deign to look with a gracious and serene countenance, and to accept them, as you were pleased to accept the gifts of your righteous servant Abel, the sacrifice of our patriarch Abraham, and what your high priest Melchisedech offered to you: a holy sacrifice, an immaculate victim. IN

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EXPO. 131 31 In hac parte canonis proponitur consecratorum munerum in memoriam Christi ad deum patrem oblatio: quâ ita facit sacerdos celebrans. O clementissime pater & domine ex quo Christus filius tuus voluit vt hæc in sui memoriam saceremus, & quoniam hæc ipsa in sui commemorationem fieri instituit: nos serui tui sacerdotes & presbyteri, qui nostrorum ordinum mynisteria ad hæc offerenda <Es.4. 62.> sacrifica accepimus, quemadmodum ait Esaias. Vos autem sacerdotes dei vocabimini: ministri dei nostri, sed & plebs tua sancta, tota scilicet vniversitas populi Christiani, sanguine Christi abluta & baptismo sanctificata, memores eiusdem filij tui Iesu Christi, qui & noster est dominus & de. Dominus quidem: quia nos tanquam seruos regit, & singulari prouidentia curat ac gubernat. Deus verò quia nolipsos ex nihilo productos ad suæ maiestatis cultum speciali gratia vocauit, suorumque sacramentorum participes effecit. Memores itidem passionis filij tui (quam hæc repræsentant mysteria) tâ beatæ atque salutaris, vt quæ æternæ beatitudinis aditum nobis deuicta morte referarit, necnon & resurrectionis eius ab inferis: ad quos triduano illo suæ mortis spacio Christus descendit vt sanctos patres ibidem detentos liberaret. Denique nos etiam memores gloriosæ ascensionis eius in cælos, quæ in glorificato & immortali corpore super omnes cælos facta est: vt sicut à summo cælo fuerat egressio eius, ita occursus eius fuerit vsque ad summum eius. Nominantur autem potius hic ista tria Christi opera, passio, resurrectio, ascensio: quam alia in dispensatione carnis assumptæ ab eo facta, quoniam plus cæteris faciunt ad complementum redemptionis & glorificationis humanæ. Passio nanque Christi: precium nostræ redemptionis exoluit, & mortem destruxit. <Psal. 18. 1. Cor. 15.> Resurrectio eiusdem perditam reparauit vitam, nobisque resurgendi spem & fiduciam suggessit. Si enim Christus resurrexit à mortuis (inquit apostolus) & nos resurgemus. Ascensio verò in cælum, paradisi patefecit introitum quantum ad eius ingressum: & nobis eundem ingrediendi viam monstrauit. Ascendit enim (vt ait propheta) pandens iter ante eos. <Michel. 2.> Itaque passio Christi, principium est nostræ reparationis, resurrectionis: medium, ascésio verò, finis & meta. Tantorum igitur & tam sublimium operum Christi memores nos serui tut sed

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EXPO. 131 31 In this part of the canon is set forth the offering of consecrated gifts in remembrance of Christ to God the Father: which the celebrating priest thus performs. O most merciful Father and Lord, from whom Christ thy Son willed that these things should be offered in memory of Himself, and since He instituted that these same things should be done in commemoration of Himself, we Thy servants, priests and presbyters, who have received the ministry of our orders for offering these sacrifices, as Isaiah says, "You shall be called priests of God; ministers of our God"; and also Thy holy people, that is, the whole assembly of the Christian people, washed by the blood of Christ and sanctified by baptism, mindful of the same Thy Son Jesus Christ, who is both our Lord and God. Lord indeed, because He rules us as servants and cares for and governs us with singular providence. God, truly, because He of His special grace called us, who had been brought forth out of nothing, to the worship of His majesty, and made us partakers of His sacraments. Likewise mindful of the passion of Thy Son (which these mysteries represent), so blessed and salutary, that by conquered death it has brought us the entrance to eternal blessedness; and also of His resurrection from the underworld, to which Christ descended during the three days of His death, to free the holy fathers held there. Finally, mindful also of His glorious ascension into the heavens, which in His glorified and immortal body was made above all the heavens, so that as His departure had been from the highest heaven, so His coming might be even to its summit. These three works of Christ are named here rather than the others done by Him in the dispensation of the flesh assumed by Him, because they contribute more than the rest to the completion of human redemption and glorification. For the passion of Christ paid the price of our redemption and destroyed death. His resurrection restored the lost life and suggested to us hope and confidence of rising again. For if Christ is risen from the dead, says the apostle, then we also shall rise. But His ascension into heaven opened the entrance to paradise as far as His own entry is concerned, and showed us the way to enter it ourselves. For He ascended, as the prophet says, opening the way before them. Therefore the passion of Christ is the beginning of our restoration, the resurrection the middle, but the ascension the end and goal. Mindful then of such great and so sublime works of Christ, we Thy servants are thus

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176 CANO. sed & plebs tua sancta: offerimus simul quidem, non tam e[st] eodem modo. Nos enim sacerdotes offerimus in ministe- rio & opere: sed & plebs tua sancta, voto duntaxat & deuo tione. Sacerdotes namque soli consecrant & soli offerunt: vt personæ publicæ pro salute totius ecclesiæ. Alij autem offerre dicuntur. quia desiderant & precantur deum, vt sa cerdotis oblatio accepta habeatur, & salus quæ petitur fi- delibus indulgeatur. Offerimus autem non quidem homi- nibus aut sanctis, sed præclaræ maiestati tuæ, eximieque tuæ diuinitati, immensa claritudine omnibus supereminen ti, cui soli hæc debetur oblatio: quoniam omnia nobis ex ea bona profluunt. Idcirco non ex iis quæ nostra sunt, aut a nobis ipsis profecta offerimus: sed de tuis donis ac datis, de bonis scilicet illis cum temporali bus tum spiritualibus quæ largiter & abundè nobis com[m]unicasti, quandoquidem vt ait Iacobus, omne datum optimum & omne donu[m] per- fectum: de sursum est descendens à patre luminum. 36 Inter alia autem data quod optimum est & præstan- tissimum (vt tuam decet venerandam maiestatem) tibi nuc domine sanctæ pater offerimus, Hanc scilicet salutarem ho stiam: quam quinque præclaris titulis hic præsertim hono ramus. Primo eam nuncupantes puram: quia puritatis om nis & mundiciæ fons est, nihilque iniquitatum in eam in- currit, insuper & nosipsos efficacia suæ virtutis mirifice pu rificat. Secundo sanctam: quia omni gratia & sanctitate est plenissima, cum in ea contineatur sanctus sanctorum: de quo dictum est ad sacrosanctam virginem. Et quod nasce tur ex te sanctum: vocabitur filius dei, præterea nobis suæ sanctimoniæ participationem largiter indulget: omnesque sanctificat. Tertio immaculatam quoniam nulla peccati contagione est contaminata, cum eum ipsum contineat de quo dicit propheta, quod peccatum non fecit: nec inuent[ur] < Luc. 1.> est dolus in ore eius, omnem etiam à nobis tollit peccati maculam: est enim agnus dei qui tollit peccata mundi. Et certè hæc immaculatissima Christi syncæritas & à peccato immunitas: congruenter nobis per candorem hostiæ sen- sibilem & oculis conspicuum à sanctis patribus est signifi- cata, sicut per formam eiusdem sphæricam: ipsius æterni- tas principio sineque carens convenienter est indicata, vt hostia candida pariter & rotunda: Christi humanitate præ dicet

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176 CANO. and your holy people: we offer indeed together, but not in the same way. For we priests offer in ministry and work; but your holy people only in vow and devotion. For the priests alone consecrate and alone offer, as public persons for the salvation of the whole Church. Others are said to offer because they desire and pray to God that the priest’s offering may be accepted, and that the salvation sought may be granted to the faithful. But we offer not to men or to the saints, but to your glorious majesty and your surpassing divinity, exalted above all in immeasurable splendor, to whom alone this offering is due; since from it all good things flow to us. Therefore we do not offer from the things that are ours, or that proceed from ourselves, but from your gifts and bounties, that is, from those goods both temporal and spiritual which you have generously and abundantly communicated to us; for as James says, every best gift and every perfect gift comes down from above, from the Father of lights. 36 Among other gifts, however, that which is best and most excellent, as befits your venerable majesty, we now offer to you, Lord holy Father: namely, this saving sacrifice, which here we especially honor with five splendid titles. First, we call it pure, because it is the fountain of all purity and cleanliness, and no iniquity enters into it; moreover, by the power of its virtue it wonderfully purifies even ourselves. Second, holy, because it is most full of all grace and holiness, since within it is contained the Holy of Holies, of whom it was said to the most sacred virgin, “And that which shall be born of you shall be called holy, the Son of God”; besides, it abundantly grants us participation in his sanctity and sanctifies all. Third, immaculate, because it is defiled by no contagion of sin, since it contains him of whom the prophet says that he did no sin, nor was there found guile in his mouth; it also takes away from us every stain of sin, for he is the Lamb of God who takes away the sins of the world. And certainly this most immaculate sincerity of Christ and freedom from sin has fittingly been signified to us by the visible whiteness of the sacrifice, perceptible to the eyes, by the holy fathers, just as by its spherical form its eternity, lacking beginning, has been suitably indicated, so that the white and likewise round sacrifice proclaims Christ’s humanity.

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EX PO. 127 dicet peccati nesciam, pariter & diuinitatem æternam. Quarto eandem appellamus hostiam, panem sanctum vi- tæ æternæ, non quidem panem materialem & corporalem vt fuit ante consecrationem, sed panem spiritualem: & ci- < Ioan. 6.> bum 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 per- petuæ: cuius haustu salus perpetua datur hominibus, vt ipsemet tantorum author munerum in euangelio testatur di cens. Qui manducat meam carnem & bibit meum sangui- nem: in me manet & ego in illo. Ipse autem: salus est perpe- tua. Et rursum. Qui manducat meam carnem & bibit meu[m] sanguinem, habet vitam æternam. Superuacuum, autem se re id existimabitur & id lectores admonere calicem hic no[n] tam pro ipso continente vasculo sumi, quam pro precioso Christi sanguine in eo post consecrationem contento: qui salutis perpetuæ gratiam dignè sumétibus elargitur, quo- niam id loquendi genus quo continentis nomen pro re co[n] tenta sumitur: & apud sacram scripturam, & apud cæteros authores receptissimum est ac visitatissimum. 37 Cæterum cum tanta sit huius hostiæ dignitas & ex- cellentia tanta puritas, tanta denique sanctitas: solicite a- nimaduertere debent & attendere sacerdotes, qui panem hunc sanctum offerunt deo & calicem benedictionis: cum quanta conscientiæ puritate, præparatione mentis & cor- dis devotione debent ad hanc hostiam puram, & sanctam deo offerendam accedere. Ne si peccatis sordidi eam offe- < Es. 4. 69.> rant: eorum habeatur oblatio quasi illius qui excerebrat < Eccl. 34.> canem aut qui victimat filium in co[n]spectu patris. Ne itidè < Heb. 6> si ad eam accedant seipsos non probantes magis filium dei rursum crucifigant & ostentui habeant: quàm ipsum offe- rat in sacrificiu[m] beneplacitu[m] deo patri in recóciliatione[m] & propitiatione[m]. Ne denique hoc sacrificiu[m] q[ui] datu[m] est in re- mediu[m]: ob suâ & irreuerentiam & irreligiousitate[m] vertatur ipsis in interitu[m] & animæ exitium. Meminisse sanè debent < Esa. 69.> Nadab & Abiul filios Aaron sacerdotali officio insignitos, quia ignem alienum arreptis thuribulis obrulerunt domi- < Heb. 6> no, repentina vltione percussos occubuisse. Necno[m] & Ola, quia

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EX PO. 127 speaks of sin I know not, likewise of eternal divinity. Fourth, we call the same sacrifice the holy bread of eternal life, not indeed material and bodily bread, as it was before consecration, but spiritual bread; and food conferring eternal life on those who worthily eat it, concerning which the supreme Truth says in the Gospel: My Father giveth the true bread from heaven. For the true bread is that which came down from heaven and giveth life to the world. And again, if any man shall eat of this bread, he shall live forever. Fifth, the chalice of everlasting salvation: from whose draught perpetual salvation is granted to men, as the author himself of so great gifts testifies in the Gospel, saying: He that eateth my flesh and drinketh my blood abideth in me and I in him. But he himself is everlasting salvation. And again: He that eateth my flesh and drinketh my blood hath eternal life. It will, however, be thought superfluous to write this, and to remind readers that the chalice here is not taken for the vessel itself that contains it, but for the precious blood of Christ contained in it after consecration: which bestows the grace of everlasting salvation upon those who worthily receive it, since that manner of speaking, whereby the name of the container is taken for the thing contained, is most commonly and most frequently used both in Sacred Scripture and among other authors. 37 Moreover, since such is the dignity and excellence of this sacrifice, such purity, and finally such sanctity, priests, who offer this holy bread to God and the chalice of blessing, ought to consider carefully and attend with what purity of conscience, preparation of mind, and devotion of heart they must approach to offer to God this pure and holy sacrifice. Lest, if they offer it defiled by sins, their oblation be regarded as that of one who beheads a dog or who sacrifices his son in the sight of his father. Lest also, if they approach it without first proving themselves, they rather crucify the Son of God again and put him to open shame than offer him in sacrifice well-pleasing to God the Father, for reconciliation and propitiation. Lest finally this sacrifice, which was given for a remedy, through their irreverence and irreligion be turned for themselves into destruction and the ruin of the soul. They must surely remember Nadab and Abihu, sons of Aaron, distinguished by the priestly office, because they brought strange fire to the Lord with censers in hand, and were struck down by sudden vengeance. And likewise Ola, because

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CANO. Levi.10 quia manus suas cum temeritate iniecit arcæ: subito etiam 2. Reg.6. vindice dei ira periisse. Nonne Bethsamitæ videntes arcæ 1. Reg.6. domini cum minori quàm decuit reverentia: à domino gra- uiter puniti leguntur? Nonne qui intrauerat ad regales nuptias non tamen indutus veste nuptiali: iussus est proii- ci in tenebras exteriores? Certè hæc omnia scripta sunt ad Mat.22. correctionem nostram: vt cautiores in tanto versemur al- taris officio, & quanta decet veneratione pro viribus ip- sum exerceamus. Ne similes ipsi Aman insolentissimo cu[m] Hester.7. putamus nos vocari ad regis & regine conuiuium in signu[m] amoris & beniuolentiæ: ob indignitatem nostram depute- mur ad suspendium gehennæ, & æternæ damnationis pa- tibulo adiudicemur. Ne etiam persimiles filiis Heli cum indigne sancta tractamus & sacerdotio fungimur: hostili cadamus gladio. Ne denique de eorum simus numero de I. Cor.11. quibus dicit Paulus, quòd quicunque manducauerit panè hunc & calicem domini biberit indignè: reus erit corporis & sanguinis domini, & insuper iudicium sibi manducat & bibit. Quòd si in veteri lege leprosus & immundus conta- gia immundiciæ, hunc domino sanctificatum panem & ca- licem sumere. 38 Deinceps in litera canonis ponitur petitio acceptatio Hiere.31 nis oblatorum: qua sacerdos celebrans exposcit ea quæ of feruntur, grata & accepta haberi à deo patre, hoc modo. Supra quæ (inquit) dona & data tibi in hoc sacrificio obla- ta corpus scilicet & sanguinem Christi filij tui, panem san- ctum vitæ æternæ & calicem salutis perpetuæ: è clemen- tissime pater respicere digneris de cælo, proprio vultu at- que placabili per facilitatem dimissionis peccatorum, id nobis præstans quod per prophetam tuum es pollicitus: cu[m] dixisti. Propitiabor iniquitati eorum: & peccati eorum no[n] memorabor amplius. Vultu item sereno, benignoque & placido: qui & iram tuam mitigatam indicet, & tuâ in nos mansuetudinem. Quem propheta super nos illuminari pe- tiuit: cum ait. Illuminet vultum suum super nos: & miserea- Psal.66. tur nostri. Quem etiam in benedictione filiis Israel impar- tienda: Aaron sacerdos imprecatus est ad nos conuerti de- Nam.6. bere, præcepto domini dicentis illi. Sic benedicitis filiis Is- rael

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CANO. Levi.10 because he had laid his hands rashly upon the ark: he was immediately also 2. Reg.6. struck dead by the avenging wrath of God. Did not the Bethsamites, seeing the ark 1. Reg.6. of the Lord with less reverence than was fitting, read as severely punished by the Lord? Was not he who had entered the royal wedding feast and yet was not clothed with a wedding garment ordered to be cast into the outer darkness? Certainly all these things were written for Mat.22. our correction: that we may conduct ourselves more cautiously in so great an office of the altar, and that with the reverence befitting it, we may exercise it according to our strength. Lest we, like that most insolent Haman, Hester.7. when we think ourselves called to the king's and queen's banquet as a sign of love and goodwill, because of our unworthiness we be assigned to the hanging of Gehenna, and be condemned to the gallows of eternal damnation. Lest also, like the sons of Heli, when we handle holy things unworthily and perform the priesthood, we fall by a hostile sword. Lest finally we be numbered among those of whom Paul says, I. Cor.11. that whoever shall eat this bread and drink the Lord's cup unworthily shall be guilty of the body and blood of the Lord, and besides eats and drinks judgment to himself. But if under the old law a leper and one unclean by the contact of uncleanness may not receive this bread and chalice sanctified to the Lord. 38 Next in the text of the canon is placed the petition for the acceptance Hiere.31 of the offerings: by which the celebrating priest asks that the things which are offered may be held pleasing and acceptable to God the Father, in this manner. Upon which gifts and presents, offered to you in this sacrifice, namely the body and blood of Christ your Son, the holy bread of eternal life and the chalice of everlasting salvation: deign, most merciful Father, to look down from heaven, with your own face, and with a placable one, through ease of the remission of sins, granting us that which you promised through your prophet, when you said: I will be merciful to their iniquity, and I will remember their sin no more. Likewise with a serene, kindly, and gentle countenance: let it show that your wrath is appeased, and your mildness toward us. That countenance which the prophet asked to be enlightened over us, when he said: May he enlighten his face over us, and have mercy Psal.66. on us. Which also, in the blessing to be imparted to the sons of Israel, Aaron the priest was bidden to turn toward us, by the command of the Lord saying to him: Nam.6. Thus shall you bless the sons of Israel

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EXO. 129 ræl. Benedicat tibi dominus: & custodiat te. Ostendat de faciem suam tibi: & misereatur tui. Conuerat dominus vultum suum ad te: & det tibi pacem. Digneris etiam [n]o[n] 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, talésque nos offerentes facito side & devotione, quales fuerunt olim Abel, Abraham & Melchisedech, qui deo primùm placuerunt innocentia, obedietia & sanctimonia: idcirco gratas illi hostias & acceptas obtulere. Respexit enim deus prius ad Abel: & postea ad munera eius, quia non offerens placuit illi: e[st] ex oblato: sed munus ex offerente. Nos autem propria virtute diffisi & nostrorum conscij peccatorum: petimus edidier 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 [Quod] 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 obtulio domino de primogenitis & adipibus gregis sui: ad quæ dominus respexisse perhibetur. Dicitur autè hic ipse Abel pueri domini: ob innocentiam & vitæ puritate, no[n] autè 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 prioré 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 The Lord bless you and keep you. The Lord show his face to you and have mercy on you. The Lord turn his countenance toward you and give you peace. Deign also, O holy Father, to receive with favor and graciously accept these offerings of ours, not only because of the sacrifice offered, which cannot displease your majesty, but also because of us who offer them, and having regard to us who make the offering, make us such offerers by faith and devotion as once were Abel, Abraham, and Melchizedek, who first pleased God by innocence, obedience, and holiness; wherefore they offered him sacrifices that were pleasing and acceptable. For God first looked upon Abel, and then upon his gifts, because it was not the offerer who pleased him, but the gift from the offerer. But we, distrusting our own strength and conscious of our sins, ask that it may be granted us so to offer that we may please by what is offered, and, offering this sacrifice worthily acceptable, we beg that through it we may be accepted, since we in no way doubt that it is acceptable to God the Father. 39 [Since] here three examples are set forth of sacrifices offered before the law was given, which are read to have been acceptable to God, and in their 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, at which the Lord is said to have looked favorably. Here Abel himself is called a child of the Lord, because of innocence and purity of life, not because of age or ignorance of things that ought to be known, which is subject to reproach, such as the childishness the Apostle disapproves when he writes to the Corinthians: “Be not children in understanding and intellect, but be little children in malice; yet in understanding be perfect.” For as the prophet says: “A child of a hundred years shall die, and the sinner of a hundred years shall be accursed.” According to the earlier meaning of child, however, our Lord is called a child by the prophet when he says: “Behold my servant, whom I have chosen; I have put my spirit upon him.” And the disciples are called children in the Gospel by the Lord when he says to them: “Children, have you any meat?” 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, unto the blood of Zachariah.” I charia

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CANO. 130 chariz filij Barachiae: quem occidistis inter templum & altare. <Gen. 22> Secundo ponitur hic exemplu sacrificij Abrahæ: qui secundum præceptum domini obtulit filium suum primum genitum Isaac. Propter quam singularem obediendi promptitudinem dictum est ei à domino. Per memetipsum iustui dicit dominus, quia fecisti hanc rem & non pepercisti vnigenito tuo propter me: benedicens benedicam te. Dicitur autem hoc loco Abraham patriarcha noster, quia nô tam Israeliticæ plebis quàm totius populi Christiani pater est, illius per carnem: istius autem per fidem. Vnde etiam illi dictum est à domino. Non vocaberis vltra Abram, sed Abraham: quia patrem multarum gentium te constitui. <Gen. 17 & 14> Tertio affertur hic exemplum sacrificij Melchisedech: qui venit in occursum Abrahæ reuertenti de cêde quatuor regum, protulitque panem & vinum: gratias agens deo de victoria quam Abrahæ contulerat. Dicitur autem hic sumus sacerdos dei (quod & Genesis de eo expressit dicens, erat enim sacerdos dei altissimi) nô solum quia deo in cultu sacerdotij ministrabat: sed etiam quia Christum typicè repræsentabat. Vt enim dicit Augustin. Melchisedech qui interpretatur rex iustitiæ & dicitur rex pacis, Christum significat: per quem reconciliati sumus & qui in fine seculi iuste iudicaturus est. Denique vocat hic litera canonis sacrificium ipsius Melchisedech, sanctum sacrificium & hostiam immaculatam, non quidem quantum ad se & absolu te: sed collatione facta ad sacrificium noui testamenti quod significabat, & cuius expressior erat figura quàm cæteræ oblationes, & idcirco nostri sacrificij conditiones illi attribuuntur tanquam imagini. Sanè hoc nostrum sacrificium sanctum est: propter plenitudinem gratiæ & virtutum copiam, quæ in eo continentur. Non enim dedit deus Christo spiritum ad mensuram. Est & immaculata hostia: quo ad innocentiam & peccati immunitatem: vt paulò ante di- ctum est. 40 Quòd si quis percontetur: cur potius horum trium patrum, Abel, Abraham, Melchisedech sacrificia commemorantur, quàm aliorum: de quibus tamen habetur etiam testimonium, quòd ipsorum sacrificia placuerint deo. Adhibenda est responsio: id ipsum eam ob causam fieri, quia sicut eorum sacrificia typi fuerunt & figuræ nostri sacrificij: ita

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Cano. 130 son of Barachiah: whom you killed between the temple and the altar. <Gen. 22> Secondly, here is set forth the example of Abraham’s sacrifice: who, according to the command of the Lord, offered up his firstborn son Isaac. Because of that singular readiness to obey, it was said to him by the Lord, “By myself I swear,” says the Lord, “because you have done this thing and have not spared your only-begotten son for my sake: blessing I will bless you.” Abraham our patriarch is mentioned here because he is not only the father of the Israelite people but of the whole Christian people, the former by flesh, the latter by faith. Hence it was also said to him by the Lord: “You shall no longer be called Abram, but Abraham, because I have made you the father of many nations.” <Gen. 17 & 14> Thirdly, the example here is drawn from the sacrifice of Melchisedech, who came out to meet Abraham returning from the slaughter of the four kings, and brought bread and wine, giving thanks to God for the victory which He had granted to Abraham. He is here called priest of God (which Genesis also expressly states of him, saying, “for he was a priest of God Most High”) not only because he ministered to God in the worship of the priesthood, but also because he represented Christ in a figure. For, as Augustine says, Melchisedech, which is interpreted “king of righteousness” and is called “king of peace,” signifies Christ, through whom we have been reconciled and who will justly judge at the end of the world. Finally, the text of the canon here calls the sacrifice of Melchisedech itself a holy sacrifice and an immaculate victim, not indeed absolutely and in itself, but by comparison with the sacrifice of the New Testament which it signified, and of which it was a more express figure than the other oblations; and for that reason the qualities of our sacrifice are attributed to it as to an image. Surely this our sacrifice is holy, because of the fullness of grace and the abundance of virtues contained in it. For God did not give the Spirit to Christ by measure. It is also an immaculate victim, as to innocence and freedom from sin, as was said a little before. 40 If anyone should ask why, among these three fathers—Abel, Abraham, and Melchisedech—their sacrifices are commemorated rather than those of others, of whom nevertheless there is also testimony that their sacrifices pleased God, the answer must be given: this very thing is done for the reason that, just as their sacrifices were types and figures of our sacrifice, so

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EXPO. 131 Ita & patres ipsi fuere figura Christi. Nempe Abel innocens & iustus: à fratre suo per inuidiam interfecto est, per quod signatur Christus: qui à fratrib[us] suis Iudæis inuidia obexcatis, in mortem est traditus: < Apoc. 13.> Propter quod dicit Ioannes in Apocalypsi: quòd agnus scilicet Christus ab origine mudi occisus est, in suis quidem membris vtpote in Abel: in cuius occisione præfiguratus est. Abel item pastor fuit oulum. Et Christus pastor est bonus, qui posuit animâ suâ pro ouibus suis. Sed & Abraham figura fuit Christ in magna sua obedientia: qua paratus fuit offerre propriam suâ substantiam in filio suo vngenito. Ita & Christus obedie[n]s fuit patri: tradendo seipsum in mortem ad voluntatem & beneplacitum patris Abrahâ item patriarcha fuit & princeps patrum fidelium: ipsius fidem & opera imitantium, qui & ideò dicuntur filij Abrahæ. Ita & Christus pater est omnium Christianorum: in quo omnes renascuntur, filiique dei per adoptionem & gratiam efficiuntur. Demùm Melchisedech rex fuit & sacerdos: offerens panem & vinum. < Gen. 14.> Christus etiam à deo patre constitutus est rex super Sion montem sanctum eius. Ipse quoque sacerdos est in æternum secundum ordinem Melchisedech, quia panis & vini sanctissimum sacrificium instituit. < Psal. 2.> Rursum Melchisedech sine patre fuit sine matre sine genealogia: neque initium dierum neque finem vitæ habens, vt scribit Paul[us] ad Hebræos. < Heb. 7> Christus etiam sine patre fuit in terris: & secundum humanitatem, sine matre vero in cælis: & secundum diuinitatem, sine genealogia quoque secundum deitatem. Nam generationem eius quis enarrabit? < Es. 53.> Neque initium dierum habet Christus neque finem vitæ: nam deo patri coæternus est & manet in æternum. S Vpplies te rogamus omnipotens deus: iube hæc perferri per manus sancti angeli tui in sublime altare tuu[m] in conspectu diuinæ maiestatis tuæ, ut quotquot ex hac altaris participatione sacrosanctum filij tui corpus sanguinem sumpserimus: omni benedictione cælesti gratiæ repleamur. Per eundem Christum dominum nostrum Amen. Memen- 1 ij

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EXPO. 131 Thus the fathers themselves were also a figure of Christ. For Abel, innocent and just, was killed by his own brother out of envy, by which Christ is signified: who, blinded by the envy of his own brothers, the Jews, was handed over to death. < Apoc. 13.> For which reason John says in the Apocalypse that the Lamb, that is, Christ, was slain from the foundation of the world, indeed in his members, as in Abel, in whose death he was prefigured. Abel was also a shepherd of sheep. And Christ is the good shepherd, who laid down his life for his sheep. But Abraham also was a figure of Christ in his great obedience, by which he was ready to offer his own substance in his only begotten son. So also Christ was obedient to the Father, handing himself over to death according to the will and good pleasure of the Father. Abraham was also a patriarch and prince of the fathers of the faithful, of those imitating his faith and works, who are for that reason also called the children of Abraham. So also Christ is the father of all Christians, in whom all are reborn and are made children of God by adoption and grace. Finally, Melchizedek was king and priest, offering bread and wine. < Gen. 14.> Christ also was appointed by God the Father as king over Zion, his holy mountain. He too is priest forever according to the order of Melchizedek, because he instituted the most holy sacrifice of bread and wine. < Psal. 2.> Again, Melchizedek was without father, without mother, without genealogy, having neither beginning of days nor end of life, as Paul writes to the Hebrews. < Heb. 7> Christ also was without father on earth, and according to his humanity; without mother in heaven, however, and according to his divinity; and likewise without genealogy according to his deity. For who shall declare his generation? < Es. 53.> Nor does Christ have beginning of days or end of life, for he is co-eternal with God the Father and abides forever. We humbly beseech you, almighty God: command that these things be carried by the hands of your holy angel to your lofty altar in the sight of your divine majesty, so that as many of us as have received from this participation in the altar the sacred body and blood of your Son may be filled with every heavenly blessing of grace. Through the same Christ our Lord. Amen. Memen- 1 ij

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CANO. Memento etiam domine famulorum famularumq[ue] tuarum: qui nos præcesserunt cum signo fidei & dormiut 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 inquit ex nostra è 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 potissimum 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 Apocalypse. 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: per ferri per ministeriu[m] angeloru[m] sublime altare suu[m] scilicet in cælu[m]: vbi sedes eius est & thro nus, per ferri inqua[m], non secundu[m] ipsam loci translationem quan-

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CANON. Remember also, O Lord, your servants and handmaids who have gone before us with the sign of faith and sleep in the sleep of peace: N. and N. To them, O Lord, and to all who rest in Christ, we pray that you grant a place of refreshment, light, and peace. Through the same Christ our Lord. Amen. 41 In this part of the canon the celebrating priest asks for participation in divine grace and blessing. In order to obtain this effectually, he sets forth humility in the name of those supplicating, so that he may more easily incline the divine majesty to hear him. He does not say, O God, Father almighty, we ask you by our righteousness, which is before your face like a menstruous cloth, as Isaiah says, but relying only on humility, by which we presume nothing of ourselves, but only upon his mercy, knowing that God gives grace to the humble. The priest asks in the name of the whole Church that God command these things, that is, the faith of the faithful, and the prayers and supplications to be presented to his majesty through the office of the holy angels (for here the singular name, “your holy angel,” is put for the plural and is held by the commentators to have plural meaning), who are all ministering spirits sent into ministry for the sake of those who shall inherit salvation, and who are also said to announce our prayers to God: as the angel Raphael said to Tobias the elder, “When you were praying with tears and were burying the dead, I offered your prayer to the Lord.” And this is especially to be understood as happening in the sacrifice of the altar, at which they stand to show honor and reverence to their king Christ, and also to offer to God the vows, prayers, and devout desires of the priest and of the whole people, according to that statement in the Apocalypse: “The smoke of the incense rose up in the sight of the Lord from the hand of the angel.” But what the smoke of incense signifies, if not the prayers of the saints and of devout hearts? Another explanation may also be adapted to this passage: according to it, the priest here asks that God command these things, namely the body and blood of his Son on the altar and in his presence, to be carried by the ministry of the angels to his high altar, that is, into heaven, where his seat and throne are; to be carried, I say, not according to any change of place...

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EXO. 133 quandoquidem ibi nunc residet ad dexteram patris gloria & honore coronatus, sed secundum gratam acceptatione. Cum enim admittit princeps munera sibi dono data in suu[m] offerri conspectu: id argumento est quòd ea non auersatur, sed cum beniulentia complectitur, si qua na[m]que abominatur & execratur donaria: non ea sinit suo conspectui præsentari. Ita quatenus accepta sint hæc munera quæ offeruntur: petuntur ea perferri in conspectu diuinæ maiestatis summèque divinitatis, angelico ministerio. Nam si non patientur ex indignitate offerentis repulsam, sed admittantur diuino conspectui: omnino grata erunt. Petitur autem huiusmodi oblatio ita perferri in conspectu pateru[m] maiestatis: vt quotquot de seruitute cleri aut voto populi ex ea altaris participatione communionéque sacrificij, sumplerint sacrosanctum filij dei corpus & sanguinem, aut secudum sacramenti sumptionem vt celebrantes sacerdotes, aut spiritualem perceptionem solum vt circunstans populus (qui etiam sumere dicitur spiritualiter ea diuina mysteria quæ tractantur in altari: quatenus fide ac deuotione in ea tendit suumque animum totum effundit in conspectu domini) repleatur omni cælesti benedictione & gratia: largitate scilicet & copia cælestium charismatu[m]: donorum & virtutum. At verò id petit sacerdos celebrans non tuis neque ecclesiæ meritis indultum iri: sed per Christum dominum, quem semper audit pater: & qui exauditur pro sua reverentia. Quare considere debet sacerdos, quòd si suis exigentibus peccatis merito repellantur sua sacrificia à deo: per Christum tamen mediatorem dei & hominum illa habebuntur grata & accepta deo patri. 42 Deinde subiungitur in litera canonis pia commemoratio defunctorum: quos petit ipsa ecclesia etiam esse participes fructus huius sacrificij. In hac autem oratione mortuorum commendatoria, particula etiam connexiua est præsentis sententiæ ad proximè præcedentem, vt hic habeatur sensus. Non solum petimus è domine quòd nos viui cælesti benedictione & gratia repleamur, verumetia[m] vt memoriam habeas defunctorum famuloru[m], famularu[m]que tuarum firmiter credamus hoc nostrum sacrificium nô solu[m] prodesse viuis: sed & defunctis ad relaxatione. Vnde Innocent. 3. inquit. Orat pia mater ecclesia nô solu pro vi- I iiij uis

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EXO. 133 inasmuch as he now sits there at the right hand of the Father, crowned with glory and honor, but according to gracious acceptance. For when a prince allows gifts given to him to be offered in his sight, that is proof that he does not reject them, but receives them with goodwill; for if he abhors and detests gifts, he does not allow them to be presented before his face. Thus, so far as these gifts that are offered are accepted, they are asked to be brought into the sight of the divine majesty and supreme divinity by angelic ministry. For if, despite the unworthiness of the offerer, they are not turned away but admitted into the divine presence, they will certainly be pleasing. But such an offering is requested to be brought into the sight of the paternal majesty in this way: that all, whether from the ministry of the clergy or by the vow of the people, who from the participation of the altar and communion in the sacrifice have received the most holy body and blood of the Son of God, whether sacramentally as celebrating priests, or only spiritually as the surrounding people (who are also said to receive spiritually those divine mysteries which are handled on the altar, insofar as they direct their faith and devotion to them and pour out their whole soul before the Lord), may be filled with every heavenly blessing and grace: namely, with the abundance and fullness of heavenly charisms, gifts, and virtues. But indeed the celebrating priest asks that this be granted not because of your merits nor those of the Church, but through Christ the Lord, whom the Father always hears, and who is heard because of his reverence. Therefore the priest ought to consider that, if by his deserving sins his sacrifices are rightly rejected by God, nevertheless through Christ the mediator between God and men they will be held pleasing and acceptable to God the Father. 42 Then in the wording of the canon is added the pious commemoration of the departed, whom the Church herself asks also to be made partakers of the fruit of this sacrifice. In this prayer of commendation for the dead, the word etiam (“also”) is a connective particle joining the present statement to the one immediately preceding, so that this sense is obtained: we do not only ask, O Lord, that we who are living may be filled with heavenly blessing and grace, but also that you may keep in remembrance your departed servants and handmaids. We firmly believe that this our sacrifice is not only beneficial for the living, but also for the dead, unto relaxation. Hence Innocent III says: “The pious mother Church prays not only for the liv- I iiij us

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CANO. uis, 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 & decrevit vt in omnibus missarum celebrationibus loco debito defunctoru[m] memoria habentur, < 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 præterminêdæ supplicationes pro spiritibus mortuoru[m]: quas faciendas p[er] omnib[us] in Christiana & catholica societate laudam[ur]. Defuctoru[m] etiu[m] tacitis no[m]ib[us] eoru[m]: quos sub generall comemoratione suscepit ecclesia, vt quib[us] ad ista desunt parentes & filij aut quicunque cognati vel amicis 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. Id e 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: misericordiæ suæ subsidiu[m] illis impendendo, sed pro iis tærum qui

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...but also for the departed, and commends them to the intercession of the sacred offering, firmly believing that that precious blood which was shed for many for the remission of sins is not only able to bring salvation to the living, but also to bring absolution to the dead. And to show more clearly the Church’s faith, by which it holds that this our sacrifice benefits the dead, it established and decreed that in all celebrations of Masses, in the proper place, remembrance be made of the departed, not unaware that it is said in Sacred Scripture: 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 that is more fruitful or more effective than that which is joined to the sacrifice of the altar and offers to God the holy victim? The same is also confirmed by the decree of the Council of Chalon, which, in the First Distinction on Consecration, chapter Visum praeterea, is recited in this manner: “It has seemed to us, moreover, that in all solemn Masses prayer should be made to the Lord in the fitting place in the church for the spirits of the departed. For just as there is no day excepted on which prayer is not made to the Lord for the living and for whatever needs there may be, so indeed no day should be excepted on which prayers are not poured out to the Lord in solemn Masses for the souls of the faithful.” The ancient practice of the holy Church therefore holds this custom: that both in solemn Masses and in other prayers the spirits of the resting dead should be commended to the Lord, as blessed Augustine says: “Supplications for the spirits of the dead are not to be neglected; for we are praised in the whole Christian and Catholic society for having them made.” Even the names of the dead are mentioned in silence, those whom the Church has taken under a general commemoration, so that for those who have no parents or children for these rites, or any kinsfolk or friends, a common loving mother may render the duty on their behalf. By this most approved custom of the Church, blessed Augustine values it so highly that he says in the little work On the Care to Be Taken for the Dead: “If there were no authority of Sacred Scripture teaching us to pray for the dead, so great is the authority of the Roman Church and of its observed custom that no one who follows it could err.” In the same way he says in a letter to Jerome: “Let no one think against the most firmly founded custom of the Church.” Now the priest does not pray indiscriminately and without distinction for whatever dead persons in this part of the canon: that the Lord may remember them, bestowing upon them the help of his mercy, but for those souls who...

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EXO. 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 euâgelista 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- larim 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 refrigerj, à poena scilicet quæ infligitur ad eluêda crimina. Licet e- nim consolationem habeant ex certitudine adipiscen- dæ beatitudinis & charitate dei qua replentur: non tamen refri-

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EXO. 135 those who have gone before us, having departed from human affairs before us, with the sign of faith: who, having faithfully and reverently received it through the sacraments of the Church, showed forth a life truly worthy of a faithful and Christian man. For them there is hope of salvation with the Church; and prayers poured out for them are not thought to be fruitless, vain, and empty. These also sleep in the sleep of peace, namely those who have died in the peace of conscience, without mortal sins and without offense to God, but in His friendship and grace; and of whom we may say that in peace they sleep the same sleep and rest. For these alone do the prayers of the living profit. Indeed Scripture frequently calls the dead sleepers, for this reason, that just as those freed from sleep afterwards awaken and arise, so all the dead at the consummation of the age shall rise again to life. For the apostle, writing to the Thessalonians, says: “I do not want you to be ignorant concerning those who sleep, so that you may not grieve as others do who have no hope.” And our Lord says to the disciples: “Lazarus our friend sleeps, but I go to wake him from sleep,” which words the same evangelist understood as spoken of the sleep of death. Moreover, concerning the daughter of the ruler of the synagogue, already deceased, the Lord said: “The girl is not dead, but sleeps.” 43 Furthermore, in this place the priest ought to make a particular remembrance of the dead in secret: namely of those for whom he is then especially celebrating Mass, and also of parents and relatives, benefactors as well, 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. That this particular recitation of the dead is usually made in this place is indicated by those capital letters, N. &. N., placed in the canon: signifying that their names are each in turn to be commemorated here in silent thought. This commemoration of individual persons having been completed, the priest, for those thus named privately before him and for all the faithful likewise resting in Christ, that is, the departed 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,” asks that three things be granted and given by the Lord. First, a place of refreshment, namely from the punishment that is inflicted to expiate 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 not yet do they find refresh-

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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 pie 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 sunt afflictionis, & necdum peruenerunt ad summam illam tranquilitatem vbi iam nullus est dolor reliquus neque luctus: neque clamor, nondum etiam absterit deus omnem lachrymam ab oculis eorum. Hic autem locus refrigerij, lucis & pacis: est superna ciuitas Hierusalem, foelicissimaque sanctorum habitatio. Refrigerij quidemnam vt Sapiens ait. Lustus si morte præoccupat[ur] fuerit: in refrigerio erit. Lucis verò. Nam ciuitas illa (vt ait Apocalypsis) non indiget sole neque luna, vt luceant in ipsa[m]nam claritas dei illuminat illam, & lucerna eius est agn[ita] denique & pacis. Na[m] de eodicit Esaias. Sedebit populo[m] me[m] in pulchritudine pacis: & intabernaculis fiduciæ & requie opulêra. Demu[m] huc æternę beatitudinis locu[m] expetit sacerdos assignari defunctis, 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] speratib[us], partem aliqua[m] et societate[m] donare digneris cu[m] tuis sanctis apostolis & martyrib[us]: cu[m] Ioane, Stephano, Matthias, Barnabæ, Ignatio, Alexandro, Marcellino, Petro, Felicitate, Perpetua, Agatha, Lucia, Agnete, Cecilia, Anastasia: cu[m] omnib[us] sanctis tuis. Intra quoru[m] nos consortiu[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 suffers for sins committed in the present life, and not yet fully remitted as to satisfaction. Secondly, he asks that to those departed souls there be granted a place of everlasting light, in which there is no darkness of shadows. For although they are not in the darkness of guilt, unbelief, or despair, but have the light of knowledge, hope, and charity, yet for the time being they are deprived of the divine presence, in which there is the greatest light (for God, as John says, is light, and in him there are no darknesses), and therefore are in some way subject to darkness. Thirdly, the priest asks that there be granted to those piously departed a place of peace, in which there is no affliction from enemies, nor anything harmful or saddening to the inhabitant. For although they died in the peace of Christ, as has already been said, they are not yet wholly free from affliction, and have not yet reached that supreme tranquility where there is now no pain left, neither mourning nor 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 indeed, as the Wise Man says: “If the righteous man be overtaken by death, he shall be in refreshment.” Of light, truly. For that city, as the Apocalypse says, has no need of sun or moon to shine in it, for the glory of God enlightens it, and its lamp is the Lamb. And finally, of peace. For of it Isaiah says: “My people shall dwell in the beauty of peace, and in tabernacles of confidence and in abundant rest.” Lastly, the priest asks that this place of eternal blessedness be assigned to the departed, not by his own virtue and merits, but through Christ our Lord, who, descending into hell, freed the dead and led them into heaven. To us also, sinners, your servants, hoping in the multitude of your mercies, deign to grant some portion 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. Admit us into their company, we beseech you, not as one who estimates merit, but as the giver of 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 suffragium 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, quonia[m] debet quemadmodum pro populo ita etia[m] & 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, sacrificiu[m] quod offertur no[n] singularis est personæ sed mi- litantis ecclesiæ, cuius loco & vice sacerdos vt minister e- ius sacrificat & orat. Vt autem facilè exaudiatur, captet- que dei benuolentiâ, peccatorem se & alios viuos (quos eodem pronomine quo se, signat & includit) pronunciat, quonia[m] nihil æque diuinam maiestatem inflectit ad im- pendendâ hominibus misericordiam, quàm humilis pec- catorum 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 exaudire- tur, & quod petiuerat impetraret. Sic publicanus percul- < Psal. 101> so pectore & demissis in terram oculis dicens. Deus pro- pitius esto mihi peccatori, iustificatus est, & repulsa iacta[m] tis suam iustitiam pharisæi oratio. Respexit enim deus (ait propheta) in oratione humilium: & non spreuit pre- cem eorum. Sic & Daniel pro liberatione populi Iudaici < Danie. 7> ex captiuitate Babylonica orans, primo peccata sua & po puli confitebatur dicens. Peccauimus, iniquitatem fecim[us] in omnem iustitiam tuam. Neque in iustificationibus no- stris prosternimus preces antè faciem tuam, sed in mise- rationibus tuis multis, Hinc in prouerbiis dicit Salomon. < Prouer. 19 Iacob. 3 2. Para. 6 Psal. 50> Iustus prior accusator est sui. Cum itaque peccatorem se fateatur sacerdos & tota fidelium multitudo (in multis e- nim 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 re- missionem 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, there is asked suffrage for the living and fellowship with the saints reigning in the Church triumphant. In which petition the priest celebrating, who has previously prayed for others, for the living and for the dead, also prays for himself; for he ought, just as for the people, so also for himself to offer for sins, because he too is compassed with infirmity. < Heb. 5.> Nevertheless let him not use the singular number of himself, but the plural, saying, “for us,” since, as has often been said before, the sacrifice which is offered is not of a single person, but of the militant Church, in whose place and stead the priest, as its minister, sacrifices and prays. But that he may be heard more easily and win the goodwill of God, he declares himself and other living men to be sinners, whom by the same pronoun with which he names himself he signifies and includes; for nothing inclines the divine majesty so much to grant mercy to men as humble acknowledgment and confession of sins, by which one makes himself unworthy of divine benefits from himself alone, but places and rests all his confidence in the mercy of God. < Matth. 8 Luc. 18,> For indeed the centurion, crying out in humility, “Lord, I am not worthy that thou shouldest enter under my roof: but only speak the word, and my servant shall be healed,” was judged worthy to be heard and to obtain what he had asked. Thus the publican, with a smitten breast and eyes cast down to the earth, saying, “God be merciful to me a sinner,” was justified, and the prayer of the Pharisee, which boasted of its own righteousness, was rejected. For God, says the prophet, “looked upon the prayer of the humble, and despised not their petition.” < Psal. 101> Thus also Daniel, praying for the deliverance of the Jewish people < Danie. 7> from the Babylonian captivity, first confessed his own sins and those of the people, saying, “We have sinned, we have committed iniquity, we have done wickedly against all thy righteousness. Neither do we cast down our prayers before thy face in our own justifications, but in thy many mercies.” Hence in the Proverbs Solomon says: < Prouer. 19 Iacob. 3 2. Para. 6 Psal. 50> “The righteous man is first his own accuser.” Since therefore the priest and the whole multitude of the faithful confess themselves sinners (for in many things we all offend, and there is no man who does not sin), they do not place their confidence in their own righteousness or good works, but hope only in the multitude of the Lord’s mercies, in which the prophet, taking counsel, asked remission of sins, saying, “According to the multitude of thy mercies:”

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CANO. 138 tuarum: de le iniquitate meam. Rursum peccatorum suorum exposens coram deo obliuionem: ad eandem miserationum < Psal. 14> dei multitudinem confugit dicens. Reminiscere miserationum tuarum domine: & misericordiarum tuaru[m] quæ à seculo sunt. delicta inuentutis meæ: & ignorantias meas ne memineris. Neque inuanum sacerdos sacra factiens habet confugium ad multitudinem miserationum dei. < Eccl. 2> quis enim vnquam sperauit in domino: & relictus est? Re- spicite (inquit Ecclesiasticus) filij nationes hominum: & scitote quia nullus sperauit in domino & confusus est. < Psal. 144> Numero autem multitudinis hic enuntiat miserationes domini: propter varios & multiformes diuinæ misericordiæ effectus nobis exhibitos, qui in sacra scriptura sepæ. numero dei miseratione nuncupantur. vt cum dicit pro- pheta: quòd miserationes eius super omnia opera eius, & permultis aliis in locis. Cæterùm petit ipse sacerdos hoc loco: quòd deus ipse dignetur pro sua benignitate & gratia (nam ex nobis non sumus tanto munere digni) sibi & aliis viuëtibus donare partem aliquam participationem- < Psal. 141> que beatitudinis cum suis sanctis apostolis & martyribus in cælesti gloria sublimitatis, vt portio nostra sit in terra viuentium. vbi computemur inter filios dei, & inter sanctos sit sors nostra. 25 Deinde nominatim recensentur nonnulli sancti & sanctæ dei. cum quibus societas demùm < Matt. 1> haberi exposcitur. Et sicut ante consecrationem postulatum est sanctorum suffragium: ita hoc loco petitur cum < Ioan. 1> ipsis in cælo consortium. præsertim cum Ioanne Baptista, quo inter natos mulierum non surrexit maior, qui & ag- < Matt. 14> num dei digito demostrauit & Iordanis abluit fluëtis, qui demùm pro veritate & iustitia ab impio Herode trucidatus est: martyrioque insignis enituit. Volut tamé nonnulli hic potius intelligi debere Ioannem euangelistam: qui apostolus Christi & martyr fuit, institutionemque huius mysterij & passionem Christi secutus est. quorum neutru[m] in Ioanne baptista locum habuit. Verùm cum Ioannes Euangelista priori sanctorum cathalogo incertus sit & inscriptus: < Actu. 6> efflagitanda esset ratio cur hic repetitur, & bis in sacro canone nominatur. Ioannes verò baptista: ne semel quidé, Sed ad tollenda[m] omné cõtouersia[m], vtrulibet horu[m] intellexeris: no[m] aberrabis à recto tramite, quâdoquidé v- triusque

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CANO. 138 of your iniquity. Again, exposing before God the forgetfulness of his sins, he takes refuge in the same abundance of mercies, saying: < Ps. 14> “Remember, O Lord, your mercies, and your compassions, which are from of old. Remember not the sins of my youth, nor my ignorances.” Nor does the priest, in vain performing sacred rites, take refuge in the multitude of God’s mercies. < Eccl. 2> For who has ever hoped in the Lord and was forsaken? “Look,” says Ecclesiasticus, “ye sons of men, upon the nations, and know that no one has hoped in the Lord and been confounded.” < Ps. 144> Now by the number of the multitude he here declares the mercies of the Lord, because of the various and manifold effects of divine mercy shown to us, which in Sacred Scripture are often called by the name of God’s mercy. As when the prophet says that his mercies are above all his works, and in many other places. Moreover, the priest himself asks in this place that God, in his kindness and grace—for we are not worthy of so great a gift—may deign to grant to him and to the other living some portion and participation in blessedness with his holy apostles and martyrs in the heavenly glory of sublimity, so that our lot may be in the land of the living, where we may be numbered among the sons of God, and our portion be among the saints. 25 Then there are named individually certain saints, men and women of God, with whom fellowship is finally requested to be had. And just as before the consecration the intercession of the saints was sought, so in this place communion with them in heaven is asked, especially with John the Baptist, than whom among those born of women no greater has arisen, who both pointed out the Lamb of God with his finger and washed him in the waters of the Jordan, and who was at last slain by the impious Herod for truth and justice, and shone illustrious in martyrdom. Yet some think that John the Evangelist should rather be understood here: he was an apostle of Christ and a martyr, and he followed the institution of this mystery and the passion of Christ, neither of which had a place in John the Baptist. But since John the Evangelist is listed and inscribed in the earlier catalogue of saints, the reason should be asked why he is repeated here and named twice in the sacred canon. John the Baptist, however, is not named even once. But to remove all controversy, if you understand either of these two, you will not stray from the right path, since both of them...

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EXPO. 139 triusque celebratissima est & in primis conspicua sanctitas. Stephano, qui electus est ab apostolis ad diaconatus officium plenus spiritu sancto & fide, qui dominicæ mansuetudinis imitator: pro persecutoribus orauit, qui deniq; < Act. 7> primus in candidato martyrum exercitu constanter morte pro Christo pertulit. Matthia, qui diuino inducio signoq; cælitus dato in locum Iudæ traditoris surrogatus est, & sacrum apostoloru[m] compleuit duodenariu[m]: sortitus cu[m] illis evangelij annunciandi ministeriu[m]. Barnabâ, qui etia[m] monente spiritu sancto segregatus est in apostolatus officiu[m] < Act. 1> cu[m] beato Paulo: seruetique animo apostolici muneris suscepti ministeriu[m] impigre executus est, vt acta apostoloru[m] testatur. Ignatio, qui loa[m] euagelistæ discipulus, & tertius < Act. 13> à Petro ecclesiæ Antiochenæ episcopus, totus igne diuini amoris feruens, id freques in ore habuit. Amor meus crucifixus est. Qui demu[m] sub Traiano imperatore, Romæ bestiis obiectus: vt frumentum Christi earum dentibus molt < Act. 14> continerique exoptabat. Alexandro papa, qui sextus fuit à beato Petro. Euaristique in sede apostolica successor. Idem quoque ab Aureliano comite sub Adriano imperatore cum beatis Euentio & Theodoro post conversionem < Act. 15> Hermetis præfecti & Quirini tribuni: Romæ martyrio coronatus est. Marcellino & Petro, quorum primus presbyter < Act. 16> secudus exorcista: cum Arthemio & domo sua martyrium consummaru[n]t. Eoru[m] animas Dorotheus qui eos obtruncarat vestibus splendidis & gemmis indutas vidit angelorum manibus in cælum deferri. Vnde & Christu dein < Act. 17> ceps confessus est. Fælicitate, illustri foemina vidua, matre septem filiorum in fide Christi quammaxime constantium qui omnes in conspectu matris ipsos ad martyrium animosè exhortatis diversis suppliciis sunt interempti. Et < Act. 18> tandé ipsa à Publio præfecto sub Antonio Augusto etiam capite cæsa: à filius suis in morte non est separata. Perpetua, quæ privilegio castitatis & fidei eximia, etiam martyrio < Act. 19> coronata est: & nuc in cælo duplici diademate fulget. Agatha virgine & martyre sacratissima: quæ nec blanditiis < Act. 20> emolliri potuit nec suppliciis deterreri quo minus Christu[m] co[n]literetur, sub Quintiano Siciliæ p[er]fecto multis < Act. 21> afflictata tormetis in Deciana persecutio[n]e: demu[m] egregia triumphatrix cælis inuecta est: & vrbis Catanesis extincto < AEtnæ>

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EXPO. 139 The most celebrated and, above all, conspicuous holiness is that of Stephen, who was chosen by the apostles to the office of deacon, full of the Holy Spirit and faith, and an imitator of the Lord’s gentleness: he prayed for his persecutors, and finally was the first in the chosen army of martyrs to endure death steadfastly for Christ. Of Matthias, who by divine prompting and with a sign given from heaven was put in the place of Judas the traitor, and completed the sacred twelve of the apostles, obtaining with them the ministry of proclaiming the Gospel. Of Barnabas, who also, by the urging of the Holy Spirit, was set apart for the office of the apostles together with blessed Paul; and with a devoted spirit he diligently carried out the ministry he had received, as the Acts of the Apostles testify. Of Ignatius, who was a disciple of John the Evangelist, and the third after Peter bishop of the Church of Antioch, all burning with the fire of divine love, he often had this on his lips: “My love is crucified.” At last, under the emperor Trajan, he was thrown to the beasts at Rome; he longed to be ground by their teeth as the grain of Christ and to be consumed. Of Pope Alexander, who was the sixth after blessed Peter, successor in the apostolic see of Euaristus. He too, under the emperor Hadrian, after the conversion of the prefect Hermes and the tribune Quirinus, together with the blessed Eventius and Theodore, was crowned with martyrdom at Rome. Of Marcellinus and Peter, the former a presbyter and the latter an exorcist , who, together with Arthemius and his household, completed their martyrdom. Dorotheus, who had beheaded them, saw their souls, clothed in splendid garments and adorned with gems, being carried to heaven by the hands of angels. Hence Christ thereafter confessed him. Of Felicitas, a noble widow, mother of seven sons, all of whom were most steadfast in the faith of Christ; and as they all courageously urged one another to martyrdom in their mother’s presence, they were put to death by various torments. And at last she herself, under Antoninus Augustus, was also beheaded by Publius the prefect: in death she was not separated from her sons. Of Perpetua, who, eminent in the privilege of chastity and faith, was also crowned with martyrdom , and now shines in heaven with a double diadem. Of Agatha, most sacred virgin and martyr, who could neither be softened by enticements nor deterred by punishments from confessing Christ, and under Quintianus, prefect of Sicily, was afflicted with many torments during the Decian persecution; at last she was triumphantly borne up to heaven, and, at the extinction of the city of Catania .

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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] Piscali Sicelæ 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 diuinis & oratione cessans: animi pariter & corporis puritatem his muniuit præsidius. Ie iunis crebris, cilicio, lachrymis, & assidua in corde suo ad deum psalmodia, virginitatem suam seruari illibatam soli citi expetiuit. Inde Valerianum sponsum suum & Tiburtium eius fratrem ad Christum conuertit. Almachiumque tyrannum in seruenti 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 meritè nostri apud dei poterimus obtendere: cui debem[ur] omnia? C[uius] se ceritis) < Psal. 129> < Psal. 162> < Lk. 17>

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CANO. Against Aetnaean fire, when destruction threatened her, Lucy was declared patron and protectress; she, having distributed her patrimony to the poor and, through the intercession of the holy Agatha at her mother’s tomb, obtained health: with steadfast courage she overcame the sword and fire of Piscalius, prefect of Sicily, and adorned the city of Syracuse with the title of her patronage. Agnes, born at Rome of a noble family, as Ambrose writes, suffered death in the thirteenth year of her age and found life. Turning away from the marriages of this world, she chose Christ alone as her bridegroom. Exposed by men to ridicule, she had the angel of the Lord as guardian, zealous for her virginal purity, and, sprinkled with rosy blood, at last entered the bridal chamber of her spouse, never to be separated from him. Cecilia, sprung from the most illustrious Roman lineage, carrying the Gospel of Christ in her heart and never ceasing from divine conversation and prayer, fortified the purity of both soul and body with these defenses. Through frequent fasts, sackcloth, tears, and continual psalmody in her heart to God, she sought to preserve her virginity inviolate. Thereupon she converted her bridegroom Valerian and his brother Tiburtius to Christ. And she overcame the tyrant Almachius by striking him with the sword in a heated bath. Anastasia, daughter of the most distinguished Roman man Praetextatus, who was married to the faithful Publius, after she had distributed her very great wealth to the poor and to the saints, whom she diligently served, was for this reason thrown by her husband into a dark prison; there she received consoling letters from the holy martyr Chrysogonus, and in return sent many to him. At length she completed the sacred contest of her martyrdom in the fire of flames. 49 But since it would be too laborious and lengthy here to enumerate all the saints by name: all the rest are included under the general invocation, as the line of the canon adds, “and with all thy saints.” Into their company we earnestly beg that God may at last admit us, not indeed as an estimator of merit, but as a strict rewarder according to our merits. For if the Lord should keep iniquities, who would stand in his judgment? And if he should deal with us according to our sins and repay us according to our iniquities, who could endure the severity of his justice? Moreover, what merits of ours could we plead before God, to whom we owe all things? Whose seceritis) < Psal. 129> < Psal. 162> < Lk. 17>

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EXPO. 141 ceritis (inquit) omnia quæ præcepta sunt vobis dicite ser- < Esai. 64 2. Cor. 3> vi inutiles sumus quod debuimus facere, fecimus. Quid nobis de bonis operibus applaudere poterimus: cu[m] vniuersæ iustitiæ nostræ sint quasi pannus mestruatæ ante dominum? Denique quid blandiri de meritis nostris iuste nobis poterimus: cum non simus sufficentes cogitare ex nobis quasi de nobis, sed subscribitiæ nostra ex deo sit? Nulla igitur in deum nostra sunt merita: cui debita sunt omnia quæ præstamus, cui non ex nobis sed sola sua bonitate si qua bona sunt opera nostra: accepta sunt: & grata, & à quo vt præcipuo authore profecta sùt. Quocirca suppliciter petimus admitti in sanctoru[m] consortiu[m] à deo patre, vt largitor est veniæ. Benignus est enim & misericors, patiæs < Ioh. 2. Psal. 78> & multæ misericordiæ: præstabilisq[ue]; super malitia, & huic diuinæ benignitati innitentes, confidimus quòd propter nomen suum propitiabitur peccatis nostris. Id ipsum aute[m] petimus per Christum dominum nostrum: dei & hominu[m] mediatorem: qui vt nos sanctorum consortio annumera- ret, dignatus est de cælis descendere & suam nobis misericordiâ benigniter exhibere. Porrò hoc in loco non subnectitur dictæ orationi particula amen, sicut in præcedentibus orationibus factitatum est: propter connexioné verborum continuo sequentium in quibus est relatiuum habens habitudinem atque relationem ad antecedens in calce huius orationis positum. Pronomé enim quem, adiunctu[m] præpositioni per, protinus sequens, refertur ad Christum dominum nostrum. Quæ mutua relatiui ad antecedens dependens atque annexio, vt non dissoluatur neque discontinuetur: nihil illis hic interstes ponitur, quo sit apertior vnius ad alterum cohærentia. Per quem: hæc omnia domine semper bona creas, sanctificas, uiusficas, benedicis, et præstas nobis. Per ipsum, et cum ipso, et in ipso, est tibi deo patri omnipotenti, in unitate spiritus sancti: omnis honor et gloria. Per omia secula seculorum Amen. Præceptis salutaribus moniti, et diuina institutiôe formati: audemus dicere. In

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EXPO. 141 ceritis (he says) say everything that has been commanded to you: “We are worthless servants; we have done what we ought to have done.” What can we boast of our good works? Since all our righteousness is like a menstruous cloth before the Lord. Finally, what can we justly flatter ourselves about in our merits, since we are not sufficient to think anything of ourselves as from ourselves, but our sufficiency is from God? Therefore we have no merits before God: to whom are due all the things we render, and from whom, not from ourselves but only by his goodness, if there are any good works of ours, they are accepted and pleasing, and from whom, as from the principal author, they have proceeded. Wherefore we humbly ask to be admitted into the company of the saints by God the Father, as the giver of pardon. For he is kind and merciful, patient <Ioh. 2. Psal. 78> and of great mercy; powerful over wickedness; and relying on this divine kindness, we trust that for his own name’s sake he will be propitious to our sins. This same thing we ask through Christ our Lord: the mediator of God and men: who, that he might number us among the fellowship of the saints, deigned to descend from heaven and graciously show us his mercy. Moreover, in this place the word Amen is not added to the said prayer, as has been done in the preceding prayers, because of the connection of the words that immediately follow, in which there is a relative having a relation and reference to the antecedent placed at the end of this prayer. For the pronoun “whom,” joined to the preposition “through,” immediately following, refers to Christ our Lord. So that this mutual attachment of the relative to the antecedent may not be dissolved or interrupted, nothing is placed between them here, so that the coherence of the one with the other may be clearer. Through whom you always create all these good things, O Lord, you sanctify, enliven, bless, and grant them to us. Through him, and with him, and in him, to you, God the Father almighty, in the unity of the Holy Spirit, be all honor and glory. For ever and ever. Amen. Admonished by salutary precepts, and formed by divine instruction, we dare to say. In

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CANO. 48 In hac canonis portiuncula sacerdos ea quæ circa corporis & sanguinis Christi confessionem peracta sunt, reducit in Christum æterni patris filium: ita ad patre verba laudis & gloriæ dirigens. Per quem dominum nostrum Iesum Christum, mediatorem dei & hominum ô domine pater omnipotens: hæc omnia, panis scilicet & vini substa[n]tiam quæ fuerunt materia huius sacramenti, & quaru[m] species adhuc præsentes continent veru[m] Christi corpus & sanguinem (est enim ibidem demonstratio ad intellectu[m], earum substantiarum quæ modo non sunt sed ante co[n]secrationem fuerunt præsentes, sub habitudine tamen & relatione ad id quod nunc sub ipsorum continetur speciebus) <Gen. 1> semper bona, nam vidit deus cuncta quæ fecerat & erant valde bona, creas, condendo naturam, sanctificas, consecrando materiâ ad hoc mysterium, viuificas, conuertendo creaturam in viuam Christi carnem & sanguinem: benedicis: accumulando gratiam, in hoc sacramento quàm cæteris exuberantiorem, & præstas nobis: com[m]unicando tantimysterij participationem. Vel alio modo: & in eandem redit sententiâ. Hæc omnia (demonstrando quod ante dictum est) semper bona creas, per naturæ constitutionem, sanctificas, per verbum & orationem, viuificas, per vitale[m] conversionem, benedicis: per gratiæ exuberatione[m], & præstas nobis: per liberalissimam largitione[m]. Vnde pater per filium omnia creat: vt principium sibi consubsta[n]tiale & vnum cum ipso, vt suam virtutem & sapientiam connatura lem atque coessentiale[m]. Siquidem artis ex: industria & efficacia suæ artis molitur aliquod opificium & domum extruit. Christus autem: dei virtus est & sapientia, proinde <1. Cor. 1> per ipsum vt co[n]ternum sibi principium & omnipotentiæ suæ rationem: omnia produxit ad esse, vt dicit psalmus ad deum patrem, omnia in sapientia fecisti. Et rursum, qui fecit cælos in intellectu, siue vt alia habet traductio: in sapientia, id est in filio dei: qui est intellectus & sapientia patris. At verò deus pater per dominum nostru[m] Iesum Christum <Psal. 103> omnia sanctificat, viuificat & benedicit. Nam quia solus dei filius est incarnatus, passus & mortuus, in humanum genus in Adam perditum patri reconciliaret: ipse factus est causa meritoria totius boni spiritualis quod homini confertur ad salutem. Neque vnquam post lapsum <Psal. 135> Adæ

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CANO. 48 In this little portion of the canon the priest brings back to Christ, the Son of the eternal Father, those things that have been performed concerning the confession of the body and blood of Christ; thus addressing the Father with words of praise and glory: Through our Lord Jesus Christ, the mediator of God and men, O Lord, almighty Father: all these things, namely the substance of bread and wine, which were the matter of this sacrament and whose species are still present, contain the true body and blood of Christ (for there is here a demonstration for the understanding of those substances which now are not, but before consecration were present, yet under relation and reference to that which now is contained under their species). <Gen. 1> Always good; for God saw all things that he had made, and they were very good. You create, by establishing nature; you sanctify, by consecrating the matter for this mystery; you give life, by converting the creature into the living flesh and blood of Christ; you bless, by bestowing grace, in this sacrament more abundant than in the others; and you grant to us, by communicating participation in so great a mystery. Or in another way: and the sense returns to the same point. “All these things” (showing what was said before) you always create good, by the constitution of nature; you sanctify, by the word and prayer; you give life, by a vital conversion; you bless, by an overflowing of grace; and you grant to us, by a most generous bestowal. Hence the Father creates all things through the Son, as through a principle consubstantial with himself and one with him, as through his natural and coessential power and wisdom. Just as an artisan, by the skill and effectiveness of his art, fashions some work and builds a house, so Christ is the power and wisdom of God; therefore <1. Cor. 1> through him, as through a principle coeternal with himself and the reason of his omnipotence, he brought all things into being, as the psalm says to God the Father: You made all things in wisdom. And again: who made the heavens in understanding, or as another translation has it: in wisdom, that is, in the Son of God, who is the understanding and wisdom of the Father. But God the Father, through our Lord Jesus Christ <Psal. 103> sanctifies, gives life, and blesses all things. For since the only Son of God alone was incarnate, suffered, and died, so that he might reconcile to the Father the human race lost in Adam, he himself became the meritorious cause of every spiritual good that is granted to man for salvation. Nor ever after the fall <Psal. 135> of Adam

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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, tæquam 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 summa deitatis personas reuerenter insinuat. Filium quidem tribus particulis pronominalibus: quarum vnaquæque ad sequetem 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 qué fecisti & secula. Ipse enim est verbu[m] tuum superdiuinum per quod facta sunt omnia: & quod nomen tuum manifestauit 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 A grace was granted to some of humankind: unless because of the passion of Christ, exhibited or to be exhibited, which the whole Trinity accepted as the merit of grace to be bestowed upon men. Since therefore Christ, in the human nature 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 efficacious cause of those goods. 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 for all things. If, He says, 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; since through Him all things are to be granted to us. Next, the priest who is celebrating the sacred rites, breaking forth into the praise of the divine majesty itself, reverently indicates the three persons of the highest Deity. The Son indeed by three pronominal parts, each of which must be joined separately to the following dative and nominative, so as to establish three different statements in this manner: 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 Himself is your superdivine Word, through whom all things were made, and who made your name known to men and glorified you upon the earth, by the proclamation of truth and 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 known among all the ends of the earth. And with Him, your Son, our Lord, is to you, God the Father almighty, 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, arranging and governing all that has been made. “My Father,” He says, “works even until now, and I work.” And in the same Jesus Christ our Lord there is to you, God the Father almighty, praise, honor, and glory: in whom you always exist, and exist substantially. For you are in Him, and He in you: by eternal indwelling

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CANO. 144 sione habitat, quemadmodum dixit discipulis suis. Nescit- tis quia ego in patre: & pater in me est? In ipso videm fi- < Apoc. 1> lio tuo est tibi deo patri laus, honor & gloria, tanquam in fine in quo omnia consummas. Ipse enim est alpha & , principium & finis. Itaque per ipsum vt principio reru[m] productiuum, cum ipso vt medio omnia moderate, & in ipso vt fine cuncta consummante: est tibi deo patri omnipotenti laus, honor & gloria: in vnitate spiritus sancti. Quæ quidem postrema particula tertiam nominans sum ma[teri]æ trinitatis personam: ad quanque prædictarum trium sententiarum est repetenda, explicatque identitatem substatiæ spiritus sancti cum patre & filio, qui (vt canit ecclesia) est vnum patri cum filio: quantum ad vnitatem substatiæ, quandoquidè sicut filius patri: ita spiritus sanctus patri filio consubstatiatis est & coessentialis. Cæterum huius di honor & gloria non est tribus superdiuinis personis vno tantum die aut certo aliquo tempore: sed per omnia secula seculorum, id est per omnes mundi ætates: quæ (vt author est Damascenus) seculorum nomine soleat appellari. Neque tamen solum per vniuersa ætatu[m] huius mundi spacia, interualla & curricula durat hic honor & gloria patris & filij & spiritus sancti: sed in æternu[m] & sine termino. Quæ sane intermina duratio & nescia finis æternitas, & frequenter in scriptura exprimitur hoc geminato nomine: aut singulari seculum seculi, aut plurali secula seculorum, vt in psalmo. Per singulos dies benedicam tibi: & laudabo nomen tuum in seculum & in seculum seculi. Et in Apocalypsi. Et fumus eius ascendit in secula seculorum. Demum quoniam elevatiore voce quam cætera præcedentia, pronunciat sacerdos missam celebrans hâc postremam particulam, per omnia secula seculorum: respondet illi chorus vel minister, amen, quod hoc in loco aduerbium est affirmandi: significans, etiam, siue verum est, & non est verbum: optandi rationem exprimens, valensque tantundem sicut fiat. Nihil enim hic fieri petitur vel optatur: quod nondum est, sed honorem & gloriam quæ ipsi trinitati in perpetuum est, sacerdos significas fideliter confitetur, cui circunstans fidelium turba & ipsam confessionem diuinæ laudis & gratiarum actionem approbans: respondet amen, id est verum est quod per ipsum Christu[m], &

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CANO. 144 abode in habitation, as he said to his disciples: “Do you not know that I am in the Father, and the Father is in me?” In him we see the Son; to you, God the Father, is praise, honor, and glory, as in the end in which you bring all things to completion. For he himself is alpha and omega, the beginning and the end. Therefore through him, as through the productive beginning of things, with him as the medium governing all things, and in him as the end bringing all things to completion, to you, God the Father almighty, is praise, honor, and glory, in the unity of the Holy Spirit. This last clause, indeed, naming the third person of the most holy Trinity, is to be referred to each of the three foregoing statements, and it explains the identity of the substance of the Holy Spirit with the Father and the Son, who (as the Church sings) is one with the Father and the Son, inasmuch as they are one in substance; for just as the Son is consubstantial and coessential with the Father, so the Holy Spirit is consubstantial and coessential with the Father and the Son. Moreover, this honor and glory are not for the three superdivine persons only for one day or some fixed time, but for all ages of ages, that is, through all the ages of the world, which (as Damascenus says) are commonly called by the name of ages. Nor, however, does this honor and glory of the Father and of the Son and of the Holy Spirit endure only through the whole extent, intervals, and courses of the ages of this world, but in eternity and without end. This indeed endless duration and eternity, ignorant of an end, is often expressed in Scripture by this doubled name: either in the singular, age of age, or in the plural, ages of ages, as in the Psalm: “I will bless you day by day, and I will praise your name for ever and ever.” And in the Apocalypse: “And the smoke of it ascended for ages of ages.” Finally, because the priest, celebrating Mass, pronounces this last clause, “for ever and ever,” with a more elevated voice than the preceding ones, the choir or minister responds to him, “Amen,” which in this place is an adverb of affirmation, meaning “yes,” or “it is true,” and not a word of wishing; it expresses a form of petition and has the same force as “so be it.” For nothing is here asked or wished to be done, since that which is not yet done is the honor and glory that belong to the Trinity itself forever, which the priest faithfully confesses, and the surrounding crowd of the faithful, approving that same confession of divine praise and giving of thanks, responds “Amen,” that is, “it is true” that through Christ himself, and

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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: quoniam 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: a Christo petiuerunt vt quemadmodum orandum esset ipsos 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, is to you, God the Father almighty, in the unity of the Holy Spirit, all honor and glory, for ever and ever. 49 [II] Finally, 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 everyone aloud to prayer, in which that super-celestial bread already consecrated on the altar is sought, saying, Let us pray. Then, to dispel rashness and presumption, we declare that we dare to pour forth the Lord’s Prayer to God not indeed from arrogance of spirit or confidence in our own righteousness, but because in this we have been admonished by the salutary precepts of Holy Scripture and even formed by divine institution. Certainly, in regard to prayer, we are instructed by the precepts of both divine laws: both the Old and the New. Of the Old, indeed, as in the book of Paralipomenon: “When we do not know what we ought to do, this alone remains for us, that we direct our eyes to you,” which is especially fitting in prayer. And Tobias to his son: “At all times bless God, and ask him that he may direct your ways; and may all your counsels remain in him.” Of the New, indeed, 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 Holy Scripture contain that does not conduce to the salvation of mankind? We are also formed and taught by divine institution to pray, because our weakness by 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 rebuked in their request because they had not asked rightly, when Christ said to them, “You know not what you ask.” Likewise, blessed James, in the fourth chapter, says 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 that he would instruct them how they ought to pray, saying, “Lord, teach us to pray.” And the gracious Lord, consenting to their request, delivered many salutary teachings concerning the manner and rite of prayer, explained in the sixth chapter of Matthew, and taught them a definite form and rule of prayer, saying, “If therefore you pray, Our Fa-

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CANO. 146 < Lac. 11> ster qui es in cælis. Hac itaq[ue] divina institutione edocti, no[n] autem ex nostra temeraria præsumptione: audemus dicere idipsum quod Christus nos edocuit, cuius ipse author est & magister. Audemus inquam: quoniam ipse hunc ausum orandi nobis præbuit, cum nos lic orare præcepit. Et < Matth. 6> quod amplius est, sub veritatis attestatio e etiam fiduciam nobis suggessit impetrandi quæ petierimus: cum dicit in evangelio Ioannis. Amen, amen dico vobis, siquid petieritis patrem in nomine meo: dabit vobis. Petite & accipietis, < Ioan. 16> quærite & inuenietis: pulsare & aperietur vobis. Omnis < Luc. 11> enim qui petit accipit: & qui quærit inuenit, & pulsanti aperietur. < Matth. 17> Io 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 edita est & edocta, & ergo deo patri iure acceptissima: qui hominibus de cælo contestatus est. Hic est filius meus dilectus 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 dominica dicês. Quæ potest esse spiritualior oratio, quàm quæ 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, prolatâ creditur? Qui enim nos fecit viuere: docuit & orare, vt dù prece & oratione quâ filius docuit, apud patrem loquimur: facillime vtiqve exaudiamur. < Matth. 6> Secundo, huius orationis vltra cæteras emine[n]tia: dinoscitur in ipsius brevitate. Siquidem Christus eam instituens: ad discipulos paulo ante dixerat. Orantes nolite multu loqui: sicut ethnici faciunt, putantes in suo multiloquio exaudiri. Et hoc ipsum monitum, in hac oratio & cöpendiosa & succincta seruauit. De quo Cyprianus eodem loco qui modo citatus est: ait. Ita est oratio, quâ ipsemet deus incarnatus mortales orare docuit, qui suo magisterio < Esaia. 10> omnem precem nostram in vno sermone breviauit, tanquam sit sermo de quo dixit Elias. Sermonem breviatum

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Our Father who art in heaven. Taught therefore by this divine institution, and not by our own rash presumption, we dare to say the very words which Christ taught us, whose author and teacher he himself is. We dare, I say: because he himself gave us this boldness of praying, when he commanded us to pray. And, what is more, under the testimony of truth he also suggested to us the confidence of obtaining what we ask; when he says in the Gospel of John: 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 shall receive, 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. <Matth. 17> Nor is it without reason that we here rather call this the Lord’s Prayer according to the institution of the Church than any other: on account of its eminent excellence above all other prayers, an outstanding excellence which shines forth especially in three things. First, in its dignity. For this prayer is far more worthy than the rest, because it was composed and taught by the Son of God himself, and therefore is most acceptable by right to God the Father, who bore witness from heaven 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 the prayer handed down by his teaching he will gladly hear. Blessed Cyprian confirms this in the book On the Lord’s Prayer, saying: What prayer can be more spiritual than that which Christ has given to us, by whom also the Holy Spirit was sent to us? What petition can be heard by the Father more readily than that which is believed to have been spoken from the mouth of the Son, who is truth? For he who made us to live taught us also to pray, so that while by the prayer and supplication taught by the Son we speak before the Father, we are most easily heard indeed. <Matth. 6> Second, the eminence of this prayer above the others is known in its brevity. For when Christ instituted it, he had said shortly before to the disciples: When you pray, do not speak much, as the heathen do, thinking that they will be heard for their much speaking. And this very warning he observed in this prayer, both concise and brief. Concerning which Cyprian, in the same place just cited, says: Such is the prayer by which God himself, made incarnate, taught mortals to pray, who by his teaching abbreviated all our prayer in one discourse, as though it were the discourse of whom Elias said: A shortened discourse

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EXPO. 147 ulatum faciet dominus in toto orbe terræ. Multiplicé autem vtilitatem, brevitas dominicæ orationis nobis parit. Ob illius enim breuitatem facilius scitur, melius retinetur memoriæque mandatur, frequentius iteratur, minus fasti dit orantem, cito exaudiri eum innuit, plus affectu quidu[m] ore nobis orandu[m] esse insinuat, ignorantem inculat. Tertio eius præcellentia supra cæteras orationes, perspicitur in foecunditate & sententiarum pondere. De quo Cyprianus in libro de oratione dominica dicit. Magna sunt orationis dominicæ sacramenta: quia multa & magna breuiter sût in hoc sermone collecta, ita vt nihil prætermissum sit, quod non in precibus & orationibus nostræ cælestis doctrinæ, compendio comprehèdatur. Hoc etiam, ipso petitionum eius numero declaratur. Septem enim petitiones continet, vt sequentia monstrabunt. Septenarins autem, numerus est vniversitatis. Et certe vniuersa quæ à domino licitè desiderari possunt & postulari: his petitionibus continentur, & extra has nihil legitimè expetitur. Vnde beatus Augustinus ad Probanda inquit. Si rectè & cõgruen ter oramus: nihil aliud petere possumus quam quod in oratione dominicæ positum est. Et paulò pòst. Si omnia sanctarum precationum verba discuras: quantum æstimo, non inuenies quod ista oratio non contineat & includat, quod lo[n]ga deinde deductione per singula petitionum genera declarat. Sed nunc ipsius orationis domini- cæ aggrediamur expositionem. Pater noster qui es in cælis: sanctificetur nom[m]e tuum adueniat regnum tuum: fiat uoluntas tua: sicut in cælo, & in terra, panem nostrum quotidiam nobis hodie, & dimitte nobis debita nostra: sicut & nos dimittimus debitoribus nostris, & ne nos inducas in tentationem, sed libera nos à malo. Amen. Hæc oratio dominica ab expositoribus in exordiu[m] dividitur & petitionem. Exordium eius est prima illa pars & inchoatoria: qua ipsius dei qui rogatur captatur beniue K ij lentia.

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EXPO. 147 He will spread throughout the whole world. Moreover, the brevity of the Lord’s Prayer brings us a multiplied advantage. For by its brevity it is more easily learned, better remembered and committed to memory, more often repeated, less distasteful to the one praying, indicates that it should be quickly heard, and suggests to us with greater force how much we ought to pray with affection of heart; it impresses this upon the ignorant. Thirdly, its excellence above the other prayers is seen in its richness and the weight of its sayings. Concerning this, Cyprian, in the book On the Lord’s Prayer, says: “Great are the mysteries of the Lord’s Prayer, because many and great things are gathered briefly in this discourse, so that nothing has been omitted that is not comprehended in abridged form in the prayers and supplications of our heavenly teaching.” This is also shown by the number of its petitions itself. For it contains seven petitions, as the following will show. Now seven is the number of universality. And certainly all things that may lawfully be desired and asked of the Lord are contained in these petitions, and outside of these nothing is rightly sought. Hence the blessed Augustine says to Probanda: “If we pray rightly and fittingly, we can ask for nothing else than what is set down in the Lord’s Prayer.” And a little later: “If you search through all the words of the prayers of the saints, as I judge, you will not find anything that this prayer does not contain and include,” which he then proves by a long exposition through the several kinds of petitions. But now let us approach the exposition of the Lord’s Prayer itself. Our Father, who art in heaven: hallowed be thy name; thy kingdom come; thy will be done, as in heaven, so in earth. Give us this day our daily bread; and forgive us our debts, as we also forgive our debtors; and lead us not into temptation, but deliver us from evil. Amen. This Lord’s Prayer is divided by the commentators into the exordium and the petition. Its exordium is that first and introductory part, by which the benevolence of the God who is being implored is won over.

Transcription: ATR-1

CANO. 148 lentis. Nempe solent homines quippiam ab aliquo Impe- trare volentes: à laudibus illius quem rogare constituunt suam exordiri orationem, vt eo pacto reddant ipsum beni uolum & attentum. Quod cum apud secularis literaturæ oratores, tum apud sacram scripturam: diligentius obser- uatum comperitur. Moyses enim dominum rogaturus vt ducatum populo Israelitico præberet in deserto: dei lau- des suæ petitioni præmisit dicés. Dominator domine deus misericors & clemens, paties & multæ miserationis & ve- rax. < Exo. 34> Et continuo petitionem subiunxit. Si inueni gratiam in conspectu tuo domine, obsecro vt gradiaris nobiscum. Iudith quoque vidua venerabilis, cu pro conterendis ho- stibus Hebræorum dominum rogare proposuit, à dei lau- dibus ita coepit initium. Deus cælorum, creator aquare, < Iudith. 9> & dominus totius creaturæ: exaudi me miseram deprecâ- tem, & de tua misericordia præsumemem. Similem itidem orandi formam atque disciplinam, plurimi sanctorum pa- trum & prophetarum obseruasse perspiciuntur. Quam & dominus atque magister noster Iesus Christus in hac ora- tione nos obseruare edocuit: cum ea quæ ad dei spectant exaltatione & laudem, præmitti à nobis debere instituit, vt pote. Pater noster qui es in cælis. In quibus quidem verbis: potissimum à duobus commendatur deus. Prima à magnitudine dilectionis & benignitatis suæ in nos, qua pater noster vocari dignatur à nobis. Secundo, à sublimi tate mansionis suæ: quæ in cælis esse prædicatur. Porrò nomen patris hoc in loco non discrete sumitur ac perso- naliter, vt primam in trinitate personam insinuet. Nam secundum hanc rationem ad solum dei filium refertur: quem ab æterno de sua genuit substantia. Sed essentia- liter accipitur & communiter: quòd ipsi deo attribuatur in ratione ad creaturam ab ipso dependentem quantù ad existentiam & sui conseruationem. Quo quidem modo prædictum nomen & toti convenit trinitati. & singulis iti dem personis. Est enim tota trinitas secundum hanc ac- ceptionem vnsus pater: sicut & vnsus deus & vnsus domi- nus, & vnaquæque diuinarum personarum sic ad creatu- ras est pater: sicut creator & dominus, neque tamen tres patres: sed vnsus omnium pater, quemadmodu[m] dicit Pau- lus ad Ephesios. Vnsus deus & pater omnium: qui est su- per

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CANO. 148 Indeed, when people want to obtain something from someone, they are accustomed to begin their speech with the praises of the one they intend to ask, so that in this way they may make him benevolent and attentive. This is found to be observed more carefully both among the speakers of secular literature and in Sacred Scripture. For Moses, when he was about to ask the Lord to grant leadership to the people of Israel in the desert, prefixed to his petition the praises of God, saying: “O Lord God, ruler, merciful and gracious, patient and of great compassion and true.” < Exo. 34 > And immediately he added his request: “If I have found favor in your sight, O Lord, I beg that you go with us.” The venerable widow Judith also, when she planned to ask the Lord for the destruction of the enemies of the Hebrews, began in this way with the praises of God: “God of heaven, creator of waters, < Iudith. 9 > and Lord of all creation: hear me, miserable one, praying and trusting in your mercy.” Likewise, many of the holy fathers and prophets are seen to have observed a similar form and discipline of prayer. And our Lord and Master Jesus Christ taught us to observe this in this prayer, when he established that the things pertaining to the exaltation and praise of God should be placed before us, as in: “Our Father who art in heaven.” In these words, God is especially commended for two things. First, for the greatness of his love and kindness toward us, by which he deigns to be called our Father by us. Second, for the loftiness of his dwelling, which is proclaimed to be in heaven. Moreover, the name “Father” here is not taken distinctly and personally, so as to signify the first person in the Trinity. For according to this understanding it refers only to the Son of God, whom he begot from eternity from his own substance. But it is taken essentially and in a common sense, because it is attributed to God himself in relation to the creature dependent on him as to existence and preservation of being. In this way the aforesaid name belongs to the whole Trinity, and likewise to the individual persons. For the whole Trinity, according to this understanding, is one Father, as also one God and one Lord; and each of the divine persons is thus father to creatures, as Creator and Lord, and yet not three fathers, but one Father of all, as Paul says to the Ephesians: “One God and Father of all, who is above...”

Transcription: ATR-1

EX PO. 149 per omnes, per omnia, & in omnibus nobis. Itaq; hæc ora tio, ad totam trinitatem nomine patris hic significatam: di ngi est intelligenda. Multifariam autem deus ipse: pater noster dicitur in scripturis. Primu[m] creatione, vt apud Ma- lachiam. Nunquid non pater vnus omnium nostrum? nun quid no[n] deus vnus creauit nos? Et in Deuteronomio. No[n] ne ipse est pater tuus qui possedit te: & fecit & creauit te? Secundo redemptione, vt apud Esaiam. Tu autem pater noster & redemptor noster: à seculo nomen tuum. Tertio sacramentali regeneratione, vt apud Ioan[n]em. Quotquot autem receperunt eum: dedit eis potestatem filios dei hieri iis qui credunt in nomine eius. Qui non ex sanguinibus neque ex volutate carnis, neque ex voluntate viri, sed ex deo nati sunt. Quarto, adoptione per gratia[m], vt apud Pau- lum ad Romanos. Non accepistis spiritum seruitutis ite- < Rom. 8> rum in timore: sed accepistis spiritum adoptionis filioru[m] dei, in quo clamamus. Abba, pater. Cæterum quamuis id nomen pater hoc loco essentialiter ponatur vt modo dictum est: potius tamen illud hic posi- tu[m] est quàm aliud nomen essentiale, vt dominus aut deus, propter sequentes rationes. Primò ad insinuandum sua- vitatem & dulcedinem nouæ legis (cuius hæc est oratio) quæ in ratione & habitudine paternitatis ad nos taquam filios est data. Sane euangelicæ legis doctrinam referans Christus, vt eam amoris & libertatis esse legem indicaret, semper patrem cælestem nominat. Scit enim (inquit) pa- < Matth. 9> ter vester cælestis, quod his omnibus indigentis. Et rursu. Estote perfecti: sicut & pater vester cælestis perfectus est. < Matth. 6> Et iterum. Vt filij sitis patris vestri: qui in cælis est. In ve- teri verò testamento quòd seruitutis erat & timoris: dam- nationis ratio & dominatricis omnium diuinæ maiestatis obiicitur iis quibus ea lex est lata. Vt in Exodo & Leuiti- < Exo. 20> co vbi antiquæ legis explicatur expositio, sæpius illud re- < Levi. 18> petitur atque inculcatur. Ego dominus deus vester. Ego dominus. Proinde illius temporis orationes ad deum fie- bant, tanquam seruorum ad dominum, & in exordio suo, dominij ipsius dei præ se ferebant confessione[m]. Nostra ve- ro oratio quam docuit magister cælestis, est vt filioru[m] ad pientissimum patrem. Secundo patris nomen in ipsa fron- < K iii> te oratio[n]is hic ponitur ex diuina institutio[n]e, vt maior ex- inde

Transcription: Translated (English)

EX PO. 149 through all, through all things, and in all of us. Therefore this prayer, signifying here by the name of Father the whole Trinity, must be understood in a fitting way. But in many ways God himself is called “our Father” in Scripture. First, by creation, as in Malachi: “Have we not all one Father? Has not one God created us?” And in Deuteronomy: “Is not he your Father who possessed you, and made and created you?” Second, by redemption, as in Isaiah: “But thou art our Father and our Redeemer: from everlasting is thy name.” Third, by sacramental regeneration, as in John: “But as many as received him, to them he gave power to become the sons of God, to them that believe in his name. Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.” Fourth, by adoption through grace, as in Paul to the Romans: “For ye have not received the spirit of bondage again to fear; but ye have received the spirit of adoption of the sons of God, whereby we cry: Abba, Father.” < Rom. 8> Moreover, although the name Father is here placed essentially, as was just said, yet it is rather set down here than another essential name, such as Lord or God, for the following reasons. First, to insinuate the sweetness and gentleness of the new law (of which this is the prayer), which is given to us in the relation and condition of fatherhood toward us as sons. Certainly Christ, relating the doctrine of the evangelical law, in order to show that it is a law of love and liberty, always names the heavenly Father. For he says: “Your heavenly Father knoweth that ye have need of all these things.” < Matth. 9> And again: “Be ye therefore perfect, as your heavenly Father is perfect.” < Matth. 6> And again: “That ye may be the children of your Father which is in heaven.” But in the Old Testament, because it was a law of servitude and fear, the reason of condemnation and of the divine majesty ruling over all is set before those to whom that law was given. As in Exodus and Leviticus, where the exposition of the ancient law is explained, this is repeated and impressed more than once: “I am the Lord your God. I am the Lord.” Therefore the prayers of that time were made to God as of servants to their lord, and in their beginning they bore the confession of God’s own dominion. But our prayer, which the heavenly master taught, is as of children to a most loving father. Second, the name of Father is here placed at the very front of the prayer by divine institution, so that the greater from it thereafter... < K iii>

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CANO. inde nobis præstetur orandi fiducia & confidentia impe- trandi quod penimus, quando quidem eo nomine, paterni affectus explicatur beniuolentia, quæ filios animet vt fi- dentius accessum habeat ad eum, quemadmodum ait Ber- nardus. Oratio quæ paterno dulcessit nomine: omniu[m] pe- titionum mearum impetradarum mihi fiduciam præstat. Tertio, vt eo nomine incitemur ad bonorum operu[m] exer citium, diuinæque bonitatis imitationem. Cum enim ip- <Isan. 8> sum deu[m] patrem vocamus: nos eius filios esse prohtemur, quare pro viribus illi assimilari ipsumq; imitari debemus anniti: ne tanquam filij degeneres, & à paterna probitate exorbitantes, audiamus illud quod dominus impropera- uit ludæis. Si filij Abrahæ estis: opera Abrahæ facite. Et paulò pòst. Vos ex patre diabolo estis: & desideria patriæ vestri vultis adimplere. 53 Cæterum illi supradicto omni pronomen adiici- tur pluraluatis significatiuum, scilicet noster: & non singu- laritatis indicatiuum vtpote meus vel mi, propter has ra- tiones. Primo, ne sermo ille singularis pater meus vel pa- ter mi, paternitatem per naturam explicare videatur, quæ ad solum est dei filium & non ad creatura[m]. Nemo (ait Au- gustinus) dicat deo: pater meus, nam id soli Christo com- <Matth. 23> petit: qui est filius per naturam. Secundo, vt ea communi locutione: ad dilectionem proximi ascendamur ardentius & fraternum amorem. Cum enim vnum prohitemur om- nium nostrum esse patrem in cælis; consequens est nos o- mnes (vt ait euangelium) adinuicem fratres esse in terris & fraterna mutuò coniungi necessitudine, quare hoc ip- so: ad impendendum inuicem fraternum amorem & obse quium admonemur. Est enim fratris: adiumentum fratri præstare in necessitate. Tertio, vt nobis inuicem impen- damus orationum suffragia, non tantum pro nobis sed & pro aliis orantes: cum locutioes omnes de nobis per pro- nomina pluralitatis significatione habentia expressas per spicimus. Vt enim ait ecclesiasticus capite decimo sepi- <Eccl. 17> mo: vnicuique deus madauit de proximo. Et vt admonet <Isa. 1> beatus Iacobus: orare debemus pro inuicem vt saluemur. Quod etia[m] his verbis in libro de oratione dominica bea- tus Cyprianus explicuit. Ideo non dicimus pater meus, sed noster: nec da mihi, sed nobis, quia vnitatis magister noluit

Transcription: Translated (English)

CANO. From this, therefore, may there be granted us confidence in praying and boldness in obtaining what we ask, since by that name paternal affection is expressed, with benevolence encouraging children to approach him more confidently, as Bernard says. Prayer, sweetened by the paternal name, gives me confidence of obtaining all my petitions. Third, that by that name we may be incited to the exercise of good works and to the imitation of divine goodness. For when we call God himself Father, we profess that we are his children; wherefore we ought to strive, according to our strength, to be made like him and to imitate him, lest as degenerate sons, and deviating from paternal probity, we hear that which the Lord reproached the Jews with: If you are the children of Abraham, do the works of Abraham. And a little later: You are of your father the devil, and you wish to fulfill the desires of your father. 53 Moreover, to that aforesaid word there is added the pronoun signifying plurality, namely our, and not one indicating singularity, such as mine or my, for these reasons. First, lest that singular expression, my father or father of mine, seem to express fatherhood by nature, which belongs only to the Son of God and not to a creature. Let no one, says Augustine, say to God, my father, for that belongs only to Christ, who is son by nature. Second, that by that common expression we may be more fervently led to the love of our neighbor and to brotherly love. For when we profess that one Father of us all is in heaven, it follows that we are all, as the Gospel says, brothers to one another on earth and mutually joined by brotherly relationship; wherefore by this very thing we are admonished to show one another brotherly love and service. For it is the duty of a brother to render aid to a brother in need. Third, that we may render one another the suffrages of prayers, not praying only for ourselves but also for others, since all expressions about us are set forth through pronouns having a plural signification. For as Ecclesiasticus says in the tenth chapter: God has commanded each one concerning his neighbor. And as blessed James admonishes: we ought to pray for one another that we may be saved. This also blessed Cyprian explained in these words in the book On the Lord’s Prayer. Therefore we do not say my Father, but our Father; nor give me, but give us, because the Teacher of unity did not wish

Transcription: ATR-1

EXPO. 151 moluit priuatim precem fieri, vt scilicet tantum quis pro se precetur. Vnum autem pro omnibus orare voluit: quia in vno omnes ipse portauit. 54 Deinde exprimitur dei commendatio ab habitationis suæ & mansionis supereminentia: cum co[n]tinuo subiungit oratio qui est in cælis. quæ primum de cælis corporalibus sphærisque cælestibus rectè intelligitur. Sanè quævis deus ipse sit vbique & in cælo sursum & in terra deorsum: qui per prophetam se cælu[m] & terram implere dicit. quinimmo supra omnia est, & infra omnia, extra omnia, & intra omnia, ante omnia & post omnia, qui neque includi rebus neque excludi potest: frequenter tamen in scripturis & præsertim hoc in loco, in cælis corporibusque & globis cælestibus esse dicitur, propter excellêtiora & mirabiliora dei opera in sphærarum cælestium pulchritudine, harmonia, ordine, ac operatione clarius relucentia. < Psal. 10> Sunt enim ipsa corpora cælestia: indefluxæ incorruptibilisque substantiæ, magnitudinis admirandæ, figuræ sphæricæ, claritatis eximiæ, & multipli ci syderum splendore decorata, irrequietæ vertiginis & motus perpetui. propter quæ immensa dei potentia, sapientia, & bonitas: in ipsis dilucidius quam in aliis mundi < Psal. 122> corporibus declaratur. Manifestatur nanque dei potêtia: in cælorum magnitudine & stabilitate. < Esaiæ 66> Sapientia: in ipsorum pulchritudine & in confuso ordine. Bonitas verò: in communicatione & distributione virtutis ipsorum in hæc inferiora corpora, quæ ab ipsis illustrantur & gubernantur. < Psal. 10> Nimirum igitur scriptura frequetius deu[m] in cælis esse commemorat: quam in aliis quibuscunque corporibus. vt in psalmo. Domin[us] in cælo sedes eius. Et rursum. Ad te leuavi oculos meos: qui habitas in cælis. < Esaiæ 66> Apud Esaiam itidè dicit dominus. Cælum mihi sedes est: terra autem scabellu[m] pedum meorum. < Hieræ, 22> 55 Possunt secundo intelligi hoc loco nomine cælorum angeli beati & animę sanctę ac iustę, quòd ab omni terrenoru[m] affectuu[m] fæce secretæ sunt ac semotæ, spirituali luce < Sapi. 9> fulgidæ, & continuo bonaru[m] actionu[m] motu vegetæ. sicut ediverso peccator in sacris literis sepænumero terra appellatur ob crassitie, po[ss]o & imobilitate animæ. vt apud p[ro]phe < 1. Corin. 3> tâ. Terra, terra, terra: audi verbu[m] d[omi]ni. In huiusmodiau[m] spu < Ioan. 14> malib[us] cælis deus placidu[m] sibi delegit habitaculu[m]: & in ipsis k iiij habitare

Transcription: Translated (English)

EXPO. 151 wanted prayer to be made privately, namely, that each should pray only for himself. But he wished one to pray for all, because in one he himself carried all. 54 Then the commendation of God is expressed from the surpassing height of his dwelling and abode, when it immediately adds: our Father who art in heaven. This is first rightly understood of the bodily heavens and celestial spheres. Surely, although God himself is everywhere, both in heaven above and on earth below, he who by the prophet says that he fills heaven and earth; indeed he is above all things, and below all things, outside all things and within all things, before all things and after all things, who can be neither enclosed by things nor excluded from them. Yet frequently in the Scriptures, and especially in this place, he is said to be in the heavens and in the celestial bodies and globes, because his more excellent and wondrous works are more clearly seen in the beauty, harmony, order, and operation of the celestial spheres. < Psal. 10> For the celestial bodies themselves are: unchanging and incorruptible substances, of wondrous size, spherical shape, outstanding brightness, and adorned with the manifold splendor of the stars, with unwearied rotation and perpetual motion. For which reason God’s immense power, wisdom, and goodness are declared more clearly in them than in the other bodies of the world. < Psal. 122> For God’s power is made manifest in the size and stability of the heavens. < Esaiæ 66> His wisdom, in their beauty and in their ordered disorder. But his goodness, in the communication and distribution of their power to these lower bodies, which are illuminated and governed by them. < Psal. 10> Therefore Scripture more often commemorates God as being in the heavens than in any other bodies, as in the Psalm: The Lord’s is his seat in heaven. And again: Unto thee have I lifted up my eyes, who dwellest in heaven. < Esaiæ 66> Likewise, in Isaiah the Lord says: Heaven is my throne, but the earth is the footstool of my feet. < Hieræ, 22> 55 Secondly, in this place by the name of heavens may be understood the blessed angels and the holy and righteous souls, because they are set free and removed from all the dross of earthly affections, radiant with spiritual light < Sapi. 9> and made vigorous by the continual movement of good actions. Just as, on the contrary, a sinner in sacred writings is often called earth because of the heaviness, sluggishness, and immobility of the soul, as in the prophet: Earth, earth, earth, hear the word of the Lord. In such spiritual heavens God has chosen for himself a peaceful dwelling place, and in them to dwell.

Transcription: ATR-1

CANO. 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 Malachiæ 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 ordinate 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 voluntas tua sicut in cælo & in terra. Voluntas enim dei est sanctificatio nostra, per gratiam virtutes & bona opera. Minima bona sunt bona corporis & externa, ad consequendu[m] beatitudinem etiam adminiculum præstantia, vt sanitas, robur, victus, amictus. Et hæc quarta petitione efflagitatur: scilicet pan[n]e nostru[m] quotidianu[m] da nobis hodie. N[on] panis nomine, intelligu[n]tur omnia corpori necessaria: per quæ ipsum ad spiritus obsequium disponitur, siue intrin- seca

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CANO. To dwell is said through grace, and through the inward indwelling sanctifying the heart, as Solomon says in the ninth chapter of Wisdom in another translation. The soul of the righteous 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? Likewise, the supreme Truth himself 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 abode 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. After this, in the Lord’s Prayer, once the introduction has been completed, seven petitions are expressed, the order and distinction of which are taken here. Since in the present prayer we direct our requests to God, as sons to a father, and the son ought first of all to owe 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, in due order, as a good son, before all things he asks for those things which pertain to the honor of the father. And this indeed is in the first petition: Hallowed be thy name, that is, be honored and glorified. In the second place, however, he seeks those things which pertain to himself and to his neighbor, and these are chiefly two: the granting of good and the removal of evil. But the goods that are asked to be granted are threefold: namely, the greatest, the middle, and the 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 there understood the glory of blessedness, to be possessed without end. The middle are spiritual goods necessary for attaining salvation, such as the grace of God, virtues, and good works. And these are asked in the third petition: Thy will be done as in heaven and in 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, serving also as aids for attaining blessedness, such as health, strength, food, clothing. And these are sought in the fourth petition: namely, Give us this day 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 intrinsic-

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EXPO. 43 seca sint corpori: vt sanitas, vigor, siue extraria: vt victus amictus, domicilium. Mala verò remouenda itidem sunt, triplicia, priorib[us] bonis ex opposito respondentia: scilicet maxima, media, & minima. Maxima mala sunt peccata: quæ nos separant à summo bono & ab æterna gloria per extremam miseriam damnationemque perpetuam. Et illa à nobis auferri potimus in quinta petitione. Et dimitte nobis debita nostra: sicut & nos dimittimus debitoribus nostris. Media verò mala sunt peccatorum occasiones quæ nos inducunt ad ruinam & lapsum: quales sunt tentationes dæmonum, mundi, & carnis. Et hæc remoueri exposcimus in sexta petione. Et ne nos inducas in tentationem. Minima antem mala sunt damna corporis & rerum exteriorum nobis vtilium: vt infirmitas corporis, paupertas, amissio parentum & benefactorum, infortunium, & cætera id genus: interdum præstantia materiam imbecillis & infirmis animo prolabendi in peccatum. Quæ sustolli à nobis etiam postulamus in septima petitione. sed libera nos à malo. His itaque rudi quadam effigie ad sanctarum petitionum huius orationis ordinem & distinctionem digestis nunc operepræctum est singulas earum paulo latiore explanatione declarare. 56 Est igitur prima petitio. Sanctificetur nomen tuum. In qua petimus nomen dei & patriis nostri sanctificari: nô quidem per nouæ santitatis adoptionem, & quia ipsum sanctitatem aduentitiam recipiat (est enim nomen ipsum dei, eius maiestas atque perfectio immensæ sanctitatis & infinitæ in se: neque accessionem neque decrementum ac diminutionem admittere valens) sed p[er] sanctitatis ipsi nominis ostentione, declarationem, ac manifestationem ad alios. Vt scilicet nomen eius apud alios sanctum esse prædicetur ac declaretur: vt notitia & honor nominis eius ad omnes & Iudæos & infideles dilatetur, amplietur, & extendatur. Hoc enim secundo modo de sanctificari potest à creatura: quoniâ eius sanctitas credi potest, laudari, extolli & prædicari, Et ita dei gloriâ, honoré, & laude hoc loco primu[m] petetes, vt par est, dicimus: sanctificetur nomen tuum. hoc est, nota sit O pater noster tua sanctitas & diuinitas toti mudo. vt omnis terra adoret te deus & psallat tibi: psalmum dicat nomini tuo. vt totus mundus noscat te solum deum verum esse te etiam totus laudet Psal. 65

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EXPO. 43 Things pertaining to the body, such as health, strength, and outward things, such as food, clothing, and lodging. But evil things are likewise to be removed, threefold, corresponding to the former goods in opposite fashion: namely, greatest, middle, and least. The greatest evils are sins, which separate us from the highest good and from eternal glory by means of extreme misery and everlasting damnation. And these can be taken away from us in the fifth petition: And forgive us our debts, as we also forgive our debtors. The middle evils are the occasions of sins, which lead us to ruin and a fall; such as the temptations of the demons, the world, and the flesh. And these we ask to be removed in the sixth petition: And lead us not into temptation. But the least evils are losses of the body and of outward things useful to us: such as bodily infirmity, poverty, the loss of parents and benefactors, misfortune, and other things of that kind, which sometimes provide matter for weak and infirm minds to slip into sin. And we also ask that these be taken away from us in the seventh petition: But deliver us from evil. Thus, having in some rough way arranged the order and distinction of the holy petitions of this prayer, it now remains to explain each of them somewhat more fully. 56 Therefore, the first petition is: Hallowed be thy name. In this we ask that the name of God and of our Father be sanctified, not indeed by the adoption of a new holiness, nor because it receives some holiness from outside (for the name of God itself is his majesty and perfection of immeasurable and infinite holiness in itself, and is not capable of receiving either addition or decrease and diminution), but by the manifestation, declaration, and showing forth of that holiness in the name itself to others. That is, that his name may be proclaimed and declared holy among others; that the knowledge and honor of his name may be spread, increased, and extended to all, both Jews and unbelievers. For in this second sense it can be sanctified by a creature, since his holiness can be believed, praised, exalted, and proclaimed. And so, in this place, first asking for God’s glory, honor, and praise, as is fitting, we say: Hallowed be thy name. That is, O our Father, let thy holiness and divinity be known to the whole world, so that all the earth may adore thee, O God, and sing praise to thee; sing a psalm to thy name; so that the whole world may know that thou alone art the true God, and that all may praise thee as well. Psal. 65

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CANO. laudet mundus, reuereatur & honoret, confiteatur & agnoscat: vt tuam decet eximiam sanctitatem. Hoc autem loquendi genus in sancta scriptura est frequentissimum: quo dicimur exaltare, glorificare, magnificare, aut clarificare deum quia eius altitudinem, gloriam, magnitudinem, & claritatem aliis aut verbo, aut opere prædicamus ac manifestamus, vt propheta in psalmo. Magnificate dominum mecum, & exaltemus nomen eius in idipsum. Et dominus in euangelio. Vt videant opera vestra bona. & glorificent patrem vestrum qui in cælis est. Et rursum ad patrem Pater clarifica filium tuum: vt filius tuus clarificet te. < Psal. 33.> Porro secundum intelligentiam nunc assignatam perimus nomé dei sanctificari in se, eo quidem modo quo sanctificatio-nem admittit. < Mat. 6> Præter quam etiam petere debemus hoc loco, vt nomen eius sanctificetur in nobis, vt quoniam deus pater noster est, & nos filiorum dei nomine honorauit, vt ait Ioannes in prima sua epistola. < 1. Ioan. 3> Videte qualem charitatem dedit nobis deus, vt filij dei nominemur & simus, nos affectu pio animi, ore, opere, & gestu: sanctissimum eius nomen honoremus, ipsum semper animo infixum meditan tes, ore reuerenter & cum tremore nominantes, atque cum illud audimus ab aliis nominari, inclinatione, genuflexione, aut alio exteriore signo decenter honorem illi sacratissimo nomini exhibentes, ne in nobis locum habeat, quod conqueritur dominus per prophetam. < Mal. 1> Magnum est nomen meum in gentibus, & vos polluistis illud. < Es. 4. 52.> Et per Esaiam. Per vos iugiter tota die nomen meum blasphematur. Sancti illi nomen dei polluunt non sanctificant: qui inuanum illud assumunt, pro re nullius momenti iurantes, aut quod deterius est peierates, qui etiam audito hoc nomine quod vel dæmones contremiscunt, nullum illi honorem aut reuerentiam impendunt. Verum hi vt læsæ maiestatis in summum patrem rei, nisi resipiscant non effugient durum < Deut. 5.> dei iudicium, quod in Deuteronomio ita comminatus est dominus. Non vsurpabis nomen dei tui frustra, quia non erit impunitus qui super rem vanam nomen eius assum pserit. Et in Levitico educi extra castra & lapidibus obrui < Lev. 14.> iussus est vir Israelita patre Aegyptio natus, qui blasphemauerat nomen domini, atque lex exinde promulgata, qui maledixerit nomini domini, illudque blasphemauerit, mor-

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CANO. let the world praise, revere, and honor; let it confess and acknowledge, as befits Your excellent holiness. Now this manner of speaking is most frequent in Holy Scripture, by which we are said to exalt, glorify, magnify, or glorify God, because we proclaim and manifest His height, glory, greatness, and splendor to others either by word or deed, as the prophet says in the psalm: “Magnify the Lord with me, and let us exalt His name together.” And the Lord in the Gospel: “That they may see your good works and glorify your Father who is in heaven.” And again to the Father: “Father, glorify Your Son, that Your Son may glorify You.” < Psal. 33.> Moreover, according to the understanding now assigned, we take the name of God to be sanctified in itself, indeed in that way in which it admits of sanctification. < Mat. 6> Besides, we ought also to ask here that His name be sanctified in us, since God is our Father, and He has honored us with the name of sons of God, as John says in his first epistle. < 1. Ioan. 3> “See what love the Lord has given us, that we should be called and be the sons of God.” We, with pious affection of soul, by mouth, deed, and gesture, should honor His most holy name, always meditating it fixed in our minds, speaking it reverently and with trembling, and when we hear it named by others, by inclination, bowing of the knee, or some other outward sign, duly showing honor to that most sacred name, lest there be found in us what the Lord complains of through the prophet: < Mal. 1> “My name is great among the nations, and you have profaned it.” < Es. 4. 52.> And through Isaiah: “Because of you my name is continually blasphemed all day long.” Those unholy ones profane the name of God, do not sanctify it: those who take it in vain, swearing over a matter of no importance, or, which is worse, perjuring themselves; those who, even when hearing this name at which even demons tremble, render it no honor or reverence. But these, as guilty of lese-majesty against the supreme Father, unless they repent, will not escape the severe judgment of God, as the Lord has thus threatened in Deuteronomy: < Deut. 5.> “You shall not take the name of your God in vain, because he will not be unpunished who has taken His name over a vain thing.” And in Leviticus, a man of Israel, born of an Egyptian father, who had blasphemed the name of the Lord, was commanded to be brought outside the camp and stoned with stones < Lev. 14.> and from then on the law was promulgated, that whoever shall curse the name of the Lord and blaspheme it, mor-

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EXPO. 155 morte moriatur. Hæc autem ad nostram correctionem scriptæ sunt, vt ex ipsis intelligamus blasphemos & excrundis assuetos deierationibus in diuini nominis contumeliam, extra beatorum consortium tandem separandos & æternæ damnationis opprimendos saxis, districtaque mortis secundæ sententia feriendos. 57 Secunda petitio. Adueniat regnum tuum. In qua < Luc. 14.> regnum dei rectè intelligitur sumi pro regno gloriæ sive < Ioan. 17.> æterna beatitudine, sicut etiam sumitur in illo euangelij loco, beatus qui manducabit panem in regno dei, id est beatitudine æleesti; quæ consistit in perpetua dei visione, mansioneque cum eo, vt dicit Ioannes in euangelio. Hæc est vita æterna, vt cognoscant re solum deum verum, & quem misisti Iesum Christum. Et rursum. < Mat. 5.> Beati mundo corde, quoniam ipsi deum videbunt. Hanc autem æternam beatitudinem nobis post huius vitæ peregrinationem aduenire petimus, quoniam illic totius desiderij est satietas, vt ait propheta. Satiabor cum apparuerit gloria tua. Illic primu[m] etiam habetur animi tranquillitas, vt ait Augustinus in primo libro confessionum. Domine fecisti me ad te: inquietum est cor meum donec quiescat in te. Denique ibidem est laus dei continua, sicut ait psalmus. Beati qui habitant in domo tua domine: in secula seculorum laudabu[n]t te: Neque immersuò petimus illud regnum nobis aduentre: quoniam ex nobis aut operibus nostris illud pertingere non valemus, sed ex sola dei misericordia & liberalitate. < Titum. 3> Non enim ex operibus iustitiæ quæ secimus nos, sed secundum suam misericordiam saluos nos fecit. Quòd si quis regnum dei pro loco æternæ beatitudinis hic sumere velit, & domo illa supernæ ciuitatis Hierusalem: non multum euariabit à priore sententia, & eundem fermè sensum prætendet. Non enim beatitudo illa superna, sine mansione & domo æleesti habebitur vnquam, de qua dicit scripuar Tunc fulgebunt iusti sicut sol in regno patris eorum, in splendissimo scilicet illo dei & sanctorum habitacula, quod secundum Apocalypsim ex auro mundo & lapidibus pretiosis est extractu[m], quod non indiget sole & luna vt lucea[n]t in eornam claritas dei illuminabit illam & lucerna eius est agnus. Sicut igitur filij ad hæreditatem vocantur paternâ, &

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EXPO. 155 morte moriatur. But these things were written for our correction, that from them we may understand that blasphemers and those accustomed to execrable oaths, to the insult of the divine name, are at last to be separated from the company of the blessed and crushed by the stones of eternal damnation, and struck by the severe sentence of the second death. 57 Second petition. “Thy kingdom come.” In which the kingdom of God is rightly understood as the kingdom of glory, or eternal blessedness, just as it is also taken in that place of the Gospel: “Blessed is he who shall eat bread in the kingdom of God,” that is, in heavenly blessedness, which consists in the perpetual vision of God and dwelling with Him, as John says in the Gospel: “This is eternal life, that they may know Thee, the only true God, and Jesus Christ whom Thou hast sent.” And again, “Blessed are the pure in heart, for they shall see God.” Now this eternal blessedness we ask may come to us after the pilgrimage of this life, because there is the satisfaction of every desire, as the prophet says: “I shall be satisfied when Thy glory shall appear.” There also is first the tranquility of the mind, as Augustine says in the first book of the Confessions: “Thou hast made us for Thyself, O Lord; our heart is restless until it rests in Thee.” Finally, there is the continual praise of God, as the psalm says: “Blessed are they that dwell in Thy house, O Lord; for ever and ever they shall praise Thee.” Nor do we idly ask that that kingdom come to us, because from ourselves or by our works we cannot attain it, but only by the mercy and generosity of God. “For not by the works of righteousness which we have done, but according to His mercy He saved us.” If anyone should wish to take the kingdom of God here as the place of eternal blessedness, and as that house of the heavenly city Jerusalem, he will not greatly differ from the former opinion, and will have almost the same sense. For that heavenly blessedness will never be had without a dwelling and a heavenly house, of which Scripture says: “Then the righteous shall shine as the sun in the kingdom of their Father,” namely in that most splendid dwelling of God and the saints, which according to the Apocalypse is built of pure gold and precious stones, which has no need of the sun and moon to shine in it, for the glory of God will illumine it, and its lamp is the Lamb. Therefore, just as sons are called to an inheritance by their father’s and

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CANO. < Lam. 8. Rom. 8.> & in domo patris manent in æternum: ita & nos tanquam filij summi patris & hæredes dei, cohæredes autem Christi petimus post huius exilij incolatum nobis hoc regnum patris aduenire. Nam hæc domus, hæc patris est: requies ea certa laborum. < 58 > Tertia petitio. Fiat voluntas tua sicut in cælo & in terra. In cælo quidem & celestibus spiritibus ac sanctis voluntas dei semper completur, nam vsque adeo addicti sunt rectitudini & diuinę bonitati: vt ab eius voluntate deflecti non possint. Benedicite (inquit) domino omnes angeli ei, potentes virtute, qui facitis verbum eius ad audiendam vocem sermonum eius. Benedicite domino omnes virtutes eius: ministri eius qui facitis voluntatem eius. In terra verò & hominibus hanc terrestrem regionem incolentibus non semper dei voluntas completur: vt rerum experientia manifeste docet. < Psal. 102.> Quæ enim præcepit deus: plerunque non faciumt homines, & quæ prohib: it: magna cupiditate prose quuntur. Non est enim qui faciat bonum: non est vsque ad vnum. Sicut igitur bonus filius petit se & fratres suos omnes optimo patri esse obedientes, & præcepta eius ad vnguem servare: ita & nos vt filij dei altissimi in hac petitione deposcimus, quod sicut in cælo & spiritibus angelicis ac sanctis omnibus dei voluntas integre perficitur: sic & in < Psal. 13.> nobis hanc adhuc vitam agentibus eadem perficiatur, vt agamus quæ fieri præcipit, fugiamus quæ prohibet: amemus quæ commendat, detestemur quæ odit, illique in omnibus obedientiam vt veri filij præstemus. Illius enim voluntas semper recta: & nunquam in obliquum tendens regula, quam sequentes aberrare neutiquam possumus, aut recto tramite deuiare. Neque nobis desunt exempla tam < Lam. 6.> præclaræ virtutis amplectendæ. Christus enim dei filius se descendisse de cælo contestatus est: non vt faceret voluntatem suam, sed voluntatem patris sui qui misit illum. Et imminente hora passionis suæ, patrem orauit dicens. Veruntamen non sicut ego volo: sed sicut tu vis, & fiat voluntas < Mat. 16.> tua. Quid igitur nos, qui putredo sumus & vermis facere debemus? nonne etiam ad Christi imitationem nos diuinæ voluntati omnino conformare? At quoniam nostra virtute id facere non possumus, neque ex nobis ad hoc sumus sufficientes: in hac petitione diuinum imploramus pro ea re

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CANO. < Lam. 8. Rom. 8.> And in the house of the Father they remain forever: so we also, as sons of the Most High Father and heirs of God, but coheirs of Christ, ask that after the sojourn of this exile this kingdom of the Father may come to us. For this house, this is the Father’s: a sure rest from labors. < 58 > The third petition. Thy will be done on earth as it is in heaven. In heaven, indeed, among the heavenly spirits and the saints the will of God is always fulfilled, for they are so bound to rectitude and divine goodness that they cannot turn away from His will. “Bless the Lord,” says he, “all ye angels, mighty in strength, who do His word, hearkening to the voice of His speech. Bless the Lord, all His powers: His ministers who do His will.” On earth however, and among men inhabiting this earthly region, the will of God is not always fulfilled, as experience of things clearly shows. < Psal. 102.> For what God has commanded men do not for the most part do, and what He has forbidden they pursue with great desire. For there is none who does good: there is none even to one. Therefore, as a good son asks that he and all his brothers be obedient to the best of fathers, and keep his commandments to the letter: so also we, as sons of the Most High God, in this petition request that, just as in heaven and among angelic spirits and all the saints the will of God is fully accomplished, so also in < Psal. 13.> us, while still living this life, may the same be accomplished, that we may do what He commands to be done, flee what He forbids; love what He recommends, detest what He hates, and in all things render obedience to Him as true sons. For His will is always right, and a rule never tending to the crooked, following which we can in no way go astray, or depart from the straight path. Nor are examples lacking to us of so < Lam. 6.> excellent a virtue to be embraced. For Christ, the Son of God, testified that He had come down from heaven: not to do His own will, but the will of the Father who sent Him. And when the hour of His passion was at hand, He prayed to the Father, saying, “Nevertheless not as I will, but as Thou wilt,” and “Thy will be done.” < Mat. 16.> What then ought we to do, who are corruption and worm? Should we not also, in imitation of Christ, conform ourselves wholly to the divine will? But since by our own strength we cannot do this, nor are we sufficient in ourselves for it: in this petition we implore divine help for this matter

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EXPO. 157 re conficienda auxilium, dicentes quisque cum propheta in psalmo. < Psal. 142.> 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]plen dæ: quoniam hæc medium est & via perveniendi ad regnu[m] cælorum. < Mat. 7.> sicut ipse dominus perhibet in euangelio dices. Non omnis qui dicit mihi domine domine, intrabit in re- gnum cælorum: sed qui facit voluntatem patris mel qui in cælis est, ipse intrabit in regnum cælorum. < Gen. 28.> Frustra autem si nis expectur, si non etiam exquirantur media ad finem il- lum perducentia, vt nequicquam sanitas optatur ab ægro: si potionem 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. 28.> 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 testatur 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 & sapientissimus Salomon non pro sua superuacuis, sed solis < Præ. 20> necessariis orauit dominum: dicens. Mendicitatem & diu- tias ne dederis mihi: sed tantum tribue victui meo neces- saria

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for its accomplishment, saying each with the prophet in the psalm. < Psal. 142.> Teach me to do thy will: because thou art my God. < Mat. 7.> Moreover, rightly after the petition for the heavenly kingdom is immediately added the request for the fulfillment of the divine will; since this is the middle and the way of attaining 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 kingdom of heaven: but he that doeth the will of my Father who is in heaven, he shall enter into the kingdom of heaven. < Gen. 28.> But it is in vain if the end is expected, unless the means leading to that end are also sought; just as health is vainly wished for by the sick man if he refuses medicine, and the goal of life is not reached without the journey itself being completed. 59. Fourth petition. Give us this day our daily bread. In this, the necessities required for the support of the body are asked to be granted us by God. For by the name of bread are to be understood all things by which the frailty of the human body needs for health and its preservation, such as suitable food and drink, clothing, shelter, and other external goods, accommodated to the decency of each person's condition. As in Genesis, when he said to Jacob: < Gen. 28.> If the Lord shall give me bread to eat and clothing wherewith to be covered, the Lord shall be my God. There by bread (as also in many other places of Scripture) is understood the necessary sustenance for the support of human life; but here, in a more general sense, it also includes clothing and the rest of Fortune's goods, necessary and sufficient for spending this life. Yet the Lord named only bread here, and not meats, fish, and wine, and the like of that kind, which men also need for a proper and wholesome diet, so that from the very form and manner of speaking he might suggest to us that, as far as possible, we ought to be content with few things, and with common foods and drinks necessary for sustenance. < 1. Tim. 6.> Thus Chrysostom testifies. Christ, he says, taught that bread alone should be asked for, so that having food and clothing, we may be content with these; indicating that we ought to ask only for necessities, not delicacies nor superfluities. Hence also the wisest Solomon prayed to the Lord not for superfluous things, but for necessities alone, saying: < Præ. 20> Give me neither beggary nor riches: but only grant me the things necessary for my sustenance.

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CANO. 158 saria, ne forte satiatus illiciar ad negandum: & dicam quis est dominus? Aut egestate compullus surer & periurem nomen dei mei. < Eccl. 29. Eccl. 39.> Quæ autem sunt necessaria humanæ vite[m]: exprimit Ecclesiasticus dices. Initium vitæ hominis: aqua & panis, & vestimentum, & domus protegens turpitudine[m] Hunc autem panem, nostrum hic dicimus, quantum ad vsum & acceptionem, quanuis dei sit vt authoris atque datoris: qui non modo spiritualium sed & temporalium bonorum omnium largitor est vnicus. Illum enim panem cocessit nobis deus ad nostram vtilitatem & refectionem: vt vtentes eo sustentemur, & ad omne opus bonum paratiores simus, eiusque adminiculo obsequatur corpus animæ, & anima deo. < Psal. 130.> Quod ita expressit psalmus diuinam magnificans prouidentiam. Producens foenum iumentis, & herbam seruituri hominum vt educas panem de terra, & vinu[m] lætificet cor hominis, vt exhilaret faciem in oleo, & panis cor hominis confirmet. Dicimus & illum panem quotidianum, hoc est quotidie quamdiu hanc ducimus vitam nobis necessariam, & qui pro cuiusque diei victu sufficiat. Quem quidem Christus nos petere docuit secundu[m] Chrysostomum, vt luxuriosos cibos compesceret, & discerem manducare quantum naturalis ratio exigit, non quantum carnalis lascivia impellit. Qui enim in vno conuiuio ad superfluitatem & luxum tantum expendit ciborum quantu[m] sufficeret pro octo dierum alimonia: iam quotidianum panem & pro singulo quoque die necessarium siue diurnum non manducat, sed multorum dierum. 60 Oramus insuper ex Christi instituto panem quotidianum nobis dari: vt sic doceremur solicitudinem immoderatam & anxiam rerum temporalium abiicere, quæ spiritualium & diuinarum rerum contemplationi est impedimento. Hanc nanque maiorem æquo curam corporis abiciendam esse dominus edocuit: cùm dixit discipulis suis immò & nobis omnibus. Nolite solliciti esse dicentes: quid manducabim[us], aut quid bibemus aut quo operiemur? Hæc enim omnia: gentes inquirunt. Scit enim pater vester cælestis: < Mat. 6> quia his omnibus indigetis. Et rursum. Nolite solliciti esse in crastinum. Crastinus enim dies: solicitus erit sibi-ipsi. Sufficit diei malitia sua. Quam etiam in crastinum solicitudinem rectrationis metas transientem & angustia pre-

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CANO. 158 lest, perhaps when satisfied, I may be enticed to deny it; and say, “Who is the Lord?” Or, driven by want, I may steal and perjure the name of my God. < Eccl. 29. Eccl. 39.> But what things are necessary for human life, Ecclesiasticus expresses, saying: “The beginning of man’s life: water and bread, and clothing, and a house protecting against shame.” But this bread we here call “our bread,” with respect to use and receiving it, although it is God’s as its author and giver: who is the only bestower not only of spiritual but also of all temporal goods. For God has granted that bread to us for our benefit and refreshment: that, using it, we may be sustained, and be made more ready for every good work, and by its aid the body may obey the soul, and the soul God. < Psal. 130.> Which the psalm has thus expressed, magnifying divine providence: “Producing grass for the cattle, and herbs for the service of man, that thou mayest bring forth bread from the earth, and wine that maketh glad the heart of man, that he may make the face cheerful with oil, and bread strengthen the heart of man.” We also call that bread “daily bread,” that is, bread necessary for us each day as long as we live this life, and sufficient for the sustenance of each day. Christ indeed taught us to ask it, according to Chrysostom, in order that he might restrain luxurious foods, and teach us to eat as much as natural reason requires, not as carnal indulgence urges. For he who at one banquet spends on excess and luxury as much food as would suffice for eight days’ sustenance, is not eating daily bread, and bread necessary for each day, or “day bread,” but bread for many days. 60 Moreover, we pray, by Christ’s institution, that daily bread be given to us: so that we may be taught to cast off an immoderate and anxious care for temporal things, which is an impediment to the contemplation of spiritual and divine things. For the Lord taught that this greater-than-fitting care for the body is to be laid aside, when he said to his disciples, and indeed to all of us: “Be not anxious, saying: What shall we eat, or what shall we drink, or wherewith shall we be clothed? For after all these things do the Gentiles seek.” For your heavenly Father knows < Mat. 6> that you need all these things. And again: “Be not anxious for tomorrow. For the morrow will be anxious for itself. Sufficient for the day is its own evil.” That care for tomorrow also, passing beyond the bounds of reason and into the narrow-

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EXO. 159 prementem animum, vt significemus nos non habere: petimus panem nostrum necessariæ & frugalis refectionis, vno quoque quidem præsentis vitæ die nobis necessarium: hodie nobis dari, determinantes tempus pro quo petimus annonam quotidianamque alimoniâ, & pro hodierno dun taxat victu orantes. 61 At verò rectè illum nobis dari â patre cælesti: non vendi aut mutuari exposcimus. Quoniam vt filij â paren- tibus suis cibum petunt quo indigent, & infans vbera ma- tris quibus lactetur expostulat, neque ad alienos confugiunt vnquam neglectis parentibus, vt ab eis victu emendicent, ita & nos filij tui ò pater cælestis indigentes nutrimento corporis, vt instrumentum sit conveniens animę ad tibi seruiendum, ad te supplices confugimus, perentes panem nostrum quotidianum nobis dari, quod certè facile præstare potes. Tui enim sunt cæli, & tua est terra & plenitudo eius: orbis terrarum & vniuersi qui habitant in eo. Omnia itidem â te expectant: vt des illis escam in tempore. Dante te illis colligent, aperiente te manum tuam: omnia implebuntur bonitate. Oculi omnium in te sperant mine: & tu das illis escam in tempore oportuno. Aperis tu manum tuam: & imples omne animal benedictione. Aperi igitur manum tuæ bonitatis, largitatis, & munificentia: nobis que filiis tuis cibum indulge. Qui enim das iumentis escam ipsorum & pullis coruorum inuocantibus te: qui etia[m] das escam omni carni: an homines destitues necessarij alimenti præsidio? Qui pascis volatilia cæli passeres & coruos quæ neque nent, neque metunt, neque congregant in horrea, & ne vnum quidem eorum in obliuione est apud te: nunquid homines ad imaginem & similitudinem tuam factos & quos constituisti super opera manuum tuarum, deseres sine necessarij victus adminiculo? Non hoc certè sinet tua paterna benignitas, tua immensa bonitas, & exuberantissima in homines beneficientia. 62 Cæterum non modo panem corpori nostro necessarium & cibum qui perit, hac petitione abs te stagitamus benignissime pater: sed & panem viuum qui de cælo descendit & dat vitam mundo, pro alimento animæ exposcimus. Nô potest sanè corpus sine suo nutrimento diuti[us] per sistere incolume. Anima itidem nostra suo destituta edulio elam

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EXO. 159 in suppressing our mind, so that we may signify that we do not have it: we ask for our bread, the necessary and frugal refreshment, one necessary for each present day of life for us: to be given to us today, determining the time for which we ask for daily food and sustenance, and praying for today’s victuals alone. 61 But rightly do we ask that it be given to us by the heavenly Father: we do not demand that it be sold or lent. For just as children ask food from their parents, from whom they are in need, and the infant asks for the mother’s breasts from which it may be nourished, and never have recourse to strangers while neglecting their parents, to beg food from them, so also we, your children, O heavenly Father, needing nourishment for the body, so that it may be a fitting instrument of the soul for serving you, have recourse to you in supplication, asking that our bread daily be given to us, which indeed you can easily grant. For yours are the heavens, and yours is the earth and the fullness thereof: the world and all who dwell in it. All things likewise look to you, that you may give them food in due season. When you give, they gather; when you open your hand, all things are filled with goodness. The eyes of all hope in you, mine: and you give them food in due season. You open your hand, and fill every living thing with blessing. Open therefore the hand of your goodness, generosity, and munificence, and grant food to us your children. For you who give beasts their food, and the young ravens that call upon you: you who also give food to all flesh, will you deny men the aid of necessary sustenance? You who feed the birds of the air, the sparrows and ravens, which neither spin nor reap nor gather into barns, and not even one of them is forgotten before you: will you forsake men, made to your image and likeness, and whom you have set over the works of your hands, without the aid of necessary food? Surely your paternal kindness, your immense goodness, and your most overflowing beneficence toward men will not permit this. 62 Moreover, we do not merely ask from you in this petition, most gracious Father, for the bread necessary for our body and the food that perishes: but also for the living bread which came down from heaven and gives life to the world, we ask as nourishment for the soul. The body, surely, cannot long remain sound without its nourishment. Likewise our soul, deprived of its own food, is waning

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C ANO. 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 cibus 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 & viuificus qui permanet in vitam æternam: & potus conferens salutem perpetuam. Hunc igitur panem vitæ, hunc panem cælestem, hunc denique panem supersubstantialem (vt vocat euangelista) qui omnem excellentissimè supereminet substantiam: da nobis hodie, hoc scilicet die præsentis vitæ, qui mane infantiæ, & 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 manducauerit, 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 esurientes pascere, nôsqe 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. Siquidè debita nostra: sunt peccata quibus deum offendimus: & de quibus ei satisfacere debemus, quod alius euangelista dilucidè de- < Iac. II.> clarat

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C ANO. languishes and is utterly consumed. For what does it profit the body to nourish itself with food, if the soul, which is greater than the body, be left famished and worn out with weakness? But what is the proper food of the soul? It is the most sacred body of Christ, and His drink: His precious blood, as He Himself bears witness, saying: < John 6 > My flesh is truly food, and my blood is truly drink. I say, a life-giving and vivifying food, which remains unto eternal life; and a drink bringing everlasting salvation. This bread of life, therefore, this heavenly bread, this bread, finally, above all substance (as the Evangelist calls it), which surpasses every substance most excellently: give us this day, that is, on this day of present life, which is closed by the morning of childhood and the evening of old age; so that we may receive His grace profitably each day, and be continually nourished by His fatness. < Wisdom 16. John 6. 3 Kings 17. Daniel 14. > Surely, when You gave the children of Israel, as they journeyed through the desert, bread from heaven, containing within itself every delight and the sweetness of every taste; and yet they were under a cloud and walked in the shadow of the law, You will not deny to the children of grace, now making their way in Your light, the true bread which came down from heaven, of which whoever shall eat worthily shall not die forever. You who fed the prophet Elijah by the ministry of the raven, and Daniel shut up in the lions’ den by the prophet’s office: You will not disdain (we hope) to feed the hungry with that most delicious bread given from heaven, and to nourish us who are famished, which is consumed when taken and is not diminished when eaten. Nor indeed should this seem presumptuous or proud: that we ask of You this so precious bread, the bread, I say, of children, not to be thrown to dogs, nay rather the bread of angels. For to this very bread You have deigned to invite us with this sweetest voice: Come, eat my bread, and drink the wine which I have mingled for you. Thus therefore, invited to this bread by Your own mouth, O most good Father, we confidently say: Give us this day our daily bread. < Matthew 15. Proverbs 9. > 93 Fifth petition. And forgive us our debts: as we also forgive our debtors. In this petition, then, we ask from God the forgiveness of our sins, which are signified under the name of debts. For 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 declares

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EXPO. 161 clarat, hanc petitionem ita contexens. Et dimitte nobis peccata nostra, liquidem & nos dimittimus debitorib[us] nostris. Hoc etiam clarè illa scripturæ locutio ostendit: quæ debitores vocat peccatores in illo euangelij loco. Putatis quia < Lucæ 13.> & ipsi (scilicet decem & octo viri supra quos cecidit turris in Siloe: & occidit eos debitores fuerint præter omnes homines habitantes in Hierusalem? < Mat. 18.> Vbi debitores vocat illos Hierosolymitas: oppressos ruina turris, & in consimili loquendi genere Galilæos à Pilato trucidatos, paulo antè vocat peccatores. Denique per seruum qui domino suo decem milia debebat talenta, allegorico sensu eum accipere docemur qui multis oppressus est grauibusque peccatis: de quibus vt deo satisfaciat arctius est obstrictus. Rectè aute[m] huiusmodi debita hic nostra dicuntur, quoniam neque authore deo, neque adiutore sunt perpetrata peccata nostra: < Ost. 19> sed ex nobisipsis, nostræque voluntatis ad malum deflexione atque declinatione, quæ haudquaquam ex deo est quemadmodum dominus per prophetam nobis ait. Perditio tua ex te Israel: tantummodo ex me est auxilium tuu[m]. < Psal. 19.> Porrò hæc debita petimus à deo dimitti, qui pater est misericordiarum, & cui proprium est misereri semper & parcere: qui non vult mortem peccatoris sed magis vt conuer tatur & viuat. Non enim lætatur in perditione morientiu[m]. < Marc. 21> sed in conversione peccatorum. Quoniam ira in indignatione eius: & vita in voluntate eius. Et meritò à deo idipsum < Esai. 43> rogamus: quoniam ipsius solum est peccata dimittere. Nemo enim (inquit euangelista) potest peccata dimittere nisi solus deus. Ipse quoque per prophetam inclamat auribus nostris. Ego sum, ego sum ipse: qui deleo iniquitates vestras. Sicut igitur filius qui benignum offendit patrem poenitudine ductus ad eius genua supplex prouoluitur, & veniam complosis manibus orat, ita & nos qui grauiter offendimus patrem cælestem multisque debitis sumus astricti: procumbimus humiles ante solium maiestatis eius, nos peccasse fatemur, & dimitti nobis peccata nostra instantius oramus. 64 Vt autem facilius exaudiamur: conditionem adilci mus huic nostræ petitioni, orantes ita dimitti debita nostra sicut & nos dimittimus debitoribus nostris. Debitores quidem nostri sunt, qui aut verbo aut opere nos offende- < I> runt:

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EXPO. 161 declares, arranging this petition thus: And forgive us our sins, because we also forgive our debtors. This too the language of Scripture clearly shows: which calls sinners debtors in that passage of the Gospel. Do you think that those also (namely, the eighteen men upon whom the tower fell in Siloam, and killed them) were debtors above all the men living in Jerusalem? Where he calls those Jerusalemites debtors: crushed by the fall of the tower, and in a similar manner of speaking the Galileans, slain by Pilate a little before, he calls sinners. Finally, by the servant who owed his lord ten thousand talents, we are taught to understand in an allegorical sense the one who has been oppressed by many and grievous sins: for which, in order to satisfy God, he is more strictly bound. And rightly are debts of this kind here called ours, since neither by the author God, nor by his helper, were our sins committed: but from ourselves, and from the turning and inclining of our will toward evil, which is by no means from God, as the Lord says to us through the prophet. Your destruction is from you, Israel: only from me is your help. Moreover, we ask that these debts be forgiven by God, who is the Father of mercies, and to whom it is proper always to have mercy and to spare: who does not want the death of a sinner but rather that he be converted and live. For he does not rejoice in the destruction of the dying. but in the conversion of sinners. For wrath is in his indignation: and life in his will. And rightly do we ask this same thing of God: for it belongs to him alone to forgive sins. For no one, says the evangelist, can forgive sins except God alone. He too cries out through the prophet in our ears: I am he, I am he: who blot out your iniquities. Therefore, just as a son who has offended a kind father, moved by repentance, throws himself supplicant at his knees, and asks pardon with clasped hands, so also we, who have gravely offended our heavenly Father and are bound by many debts: prostrate ourselves humbly before the throne of his majesty, confess that we have sinned, and pray more earnestly that our sins be forgiven us. 64 But so that we may be heard more easily, we add a condition to this our petition, praying that our debts be forgiven us as we also forgive our debtors. Our debtors indeed are those who have offended us either in word or in deed:

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CANO. < Luc.11? Mat.6. > runt: malive quippiâ vt iniuriâ aut damnu[m] nobis intulerunt Quibus tunc ex corde dimittimus (vt debem[us]) no[n] solo ver bo, arrogatam iniuriam cum exinde nec odium nec indi- gnationem animi in eos concipimus, neque vindictam aut vltionem de illa expetimus. Sanctex evangelica (quæ fra terna charitate nos omnes vult esse deuinctos) sanxit vt ad diuinæ mansuetudinis & benignitatis imitationem aliis dimittamus, si quo modo nos offenderint: si volumus ipsi à deo remissionem peccatorum consequi. Dimitte (inquit) & dimittetur vobis. Et si dimiseritis hominibus peccata corum: dimittet & vobis pater vester cælestis delicta ve- < Mat.18. > stra. Si autem non dimiseritis hominibus: nec pater vester dimitt et vobis peccata vestra. In parabola itidem de ho- mine rege ponente rationem cum seruis suis, ille seru[us] qui conserui sui debentis illi tantum centum denarios noluit misereri: iussus est tradi tortoribus quoadusque redderet vniversum debitum decem milium talentorum, quod ante < Eccl.18. > illi fuerat liberaliter dimissum. Sic (inquit ipsa veritas) & pater vester cælestis faciet vobis: si non remiseritis vnus- quisque fratri suo de cordibus vestris. Demùm Ecclesiasti cus idem nos præclare admonet cum ait. Qui vindicari vult: à domino inuenier vindictam, & peccata illius seruas seruabit. Relinque proximo tuo nocenti te & tunc depre- canti tibi peccata soluentur. Homo homini reservat iram, & à domino quærit medellâ. In hominem similem sibi non habet misericordiam: & de peccatis suis deprecatur. Ipse cum caro sit, reseruat iram: & propitiationem petit à deo. Quis exorabit pro delictis illius? Non itaque mentiamur domino cum stamus ad orandum dicentes nos dimittere iis qui offenderunt nos, & animo contrarium sentientes, sed ita aliis dimittamus corum peccata: sicut nostra volu- mus à deo dimitti. 65 Sexta petitio. Et ne nos inducas in tentationem. In qua à futuris præservari peccatis diuina miseratione po- scimus: sicut in præcedente à præteritis & iam commissis absolui petimus, persimiles bono filio, cui si imminet peri- culum aut discrimen vitæ: paternam opem implorat qua eripiatur ab impendenti naufragio, præcipitio, incendio, seruitute, carcere, aut vinculis. Ita & nos in medio laqueo rum positi inter truculentos hostes, carnem, mundum, & dame-

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CANO. < Luc. 11? Mat. 6. > we are to dismiss from the heart any evil, injury, or damage that they have done to us those whom at that time we forgive from the heart (as we ought), not only in word, the injury that has been done, but also we do not conceive thereafter any hatred or indignation of mind against them, nor do we seek vengeance or revenge for it. The holy Gospel (which wishes us all to be bound together by brotherly charity) has ordained that we should forgive others, in imitation of divine gentleness and kindness, if in any way they have offended us: if we ourselves wish to obtain remission of sins from God. Forgive (it says) and it shall be forgiven you. And if you forgive men their sins: your heavenly Father will also forgive you your trespasses. < Mat. 18. > But if you do not forgive men: neither will your Father forgive you your sins. Likewise, in the parable about the man, a king reckoning with his servants, that servant who would not have mercy on his fellow servant owing him only a hundred denarii was ordered to be handed over to the torturers until he should pay the whole debt of ten thousand talents, which had previously been generously forgiven him. < Eccl. 18. > So (says Truth itself) will your heavenly Father do to you: if each of you does not forgive his brother from your hearts. Finally Ecclesiasticus likewise admonishes us excellently when he says: He who wishes to take vengeance will find vengeance from the Lord, and the Lord will surely keep his sins. Forgive your neighbor who wrongs you, and then, when you pray, your sins will be released. Man keeps anger against man, and does he seek healing from the Lord? He has no mercy on a man like himself; and he prays for pardon for his own sins. Since he himself is flesh, he preserves anger; and he asks for propitiation from God. Who will intercede for his sins? Therefore let us not lie to the Lord when we stand praying, saying that we forgive those who have offended us, while feeling the contrary in our hearts; but let us so forgive others their sins as we wish our own to be forgiven by God. 65 Sixth petition. And lead us not into temptation. In this we ask to be preserved by divine mercy from future sins: just as in the preceding petition we ask to be absolved from sins past and already committed, like a good son, who, if danger or peril to life is imminent, implores paternal help, by which he may be rescued from impending shipwreck, a fall, fire, slavery, prison, or bonds. So also we, placed in the midst of snares, among cruel enemies, flesh, the world, & the devil-

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EXO. 163 demonem: innumeris circundamur periculis. Vndique eum nobis struuntur insidiae: vndique tela in nos vibrantur. Insurgit contra nos caro: trahit mundus, insidiatur diabolus. Suggerit caro voluptatem: mundus vanitatem, diabolus iniquitatem, caro mollia, mundus inania, diabolus mortifera. Caro nos infestat per lasciua desideria: mundus per prospera & aduersa, diabolus per turpitudines & vitia. In quâcunque partem nos convertimus: tentationum laqueos ad capiendas animas inuenimus. Insidiantur nobis assiduè hi inimici nostri, & omniquaque nos deiicere pessundaréque festinant. Neque huiusmodi impugnationis est finis quandiu hic nobis agitur vita. Nam vt dicit Iob, tentatio est vita hominis super terram, aut vt alia habet translatio. Militia est vita hominis super terram. Periculosa sanè est militia, qua contra hostes viribus nostris fortiores assidue dimicandum nobis est & decertandum, quandoquidem de leuiathan (qui & diabolus) dicit Iob, quòd non est super terram potestas quæ co[m]paretur ei, qui factus est vt nullum timeret, quemadmodum & gentes illæ Chanançorum quæ occupabant terram promissionis, typumque gerebant & figuram dæmonum nos volentium regno prohibere cælorum, robustiores fuisse leguntur & longe validiores filiis Israel, in terram illam diuina iussione introductis. Verum vt illi non suis freti viribus expuleru[n]t hostes illos omnes & profligarunt, sed deo adiutore qui pugnavit pro eis. Non enim (quemadmodum propheta in psalmo ait ad deum) in gladio suo possederunt terram, & brachium eorum non saluauit eos, sed dextera tua & brachium tuum & illuminatio vult[us] tui, quoniam complacuisti in eis. Ita & nos non confidentes nostræ virtuti, imbecillæ admodum & fragili, sed diuino prorsus adiutorio, co[n]fuere ad patrem nostrum benignissimum debemus, orantes ne nos inducat in tentationem. 66 Qua quidé oratione nô expetim[us], ne deus ipse author sit & causa inducés nos in tentatione. Na cu inducere in tentationem, malum sit, deus autem maloru[m] non est author, neque in eo neque ab eo est malum, vt qui summe bonu[m] sit & faciens omnia bona valde, qui fiet vt ipse efficiat nostri inductionem in tentationem, vtque id agat quo in tentationem inducamur! Deus enim (inquit Iacobus) L ij nemi-

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EXO. 163 We are surrounded by innumerable dangers: on every side snares are laid for us; on every side weapons are turned against us. The flesh rises up against us; the world draws us on; the devil lies in wait. The flesh suggests pleasure; the world vanity; the devil iniquity; the flesh soft delights; the world empty things; the devil deadly things. The flesh assails us through wanton desires; the world through prosperities and adversities; the devil through foulness and vices. Whichever way we turn, we find the nets of temptations to catch souls. These enemies of ours lie in wait for us continually, and eagerly hasten to cast us down and utterly destroy us from every side. Nor is there any end to this kind of assault as long as life is ours here. For, as Job says, the life of man upon earth is a temptation, or, as another translation has it, the life of man upon earth is a warfare. Truly a dangerous warfare it is, in which we must continually fight and contend against enemies stronger than ourselves; for of Leviathan, who is also the devil, Job says that there is no power upon earth comparable to him, who was made so that he feared no one; just as those nations of the Canaanites, which occupied the land of promise and bore the type and figure of the demons wishing to keep us from the kingdom of heaven, are read to have been stronger and far more powerful than the children of Israel, who were brought into that land by divine command. Yet they did not, relying on their own strength, drive out and overthrow all those enemies, but did so with God’s help, who fought for them. For they did not, as the prophet says in the psalm to God, possess the land with their own sword, and their arm did not save them, but your right hand and your arm and the light of your countenance, because you were pleased with them. So also we must not trust in our own strength, which is exceedingly weak and fragile, but must put our confidence entirely in divine help, and flee to our most gracious Father, praying that he lead us not into temptation. 66 By this prayer we do not ask that God himself should be the author and cause of leading us into temptation. For to lead into temptation is an evil thing; but God is not the author of evils, nor is evil in him or from him, since he is supremely good and does all things very good. How then would it come about that he himself should bring about our being led into temptation, and do that by which we are led into temptation? For God, says James, L ij nemi-

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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 inducctio. Inducere verò in tentationem, est hominem pravis suggestionibus alli cere in consensum peccati: vtque tentationi succumbat & superetur ab ea, callide efficere, quod certè 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 mali, aut ab ea vinci. Seruaturque hoc loco id loquendi genus in sacris literis (vt ait Damascenus) visitatissimum, 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. 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 & confligat? saltem tentationibus inimicorum efficiamur deo adiutore superiores: extinguamus eius 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 melipsi 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. James 1. He tempts no one: for he is the tempter of evils. For to tempt, in this place, is to suggest some evil, whereby a man may fall into the consent and act of sin. And temptation, a suggestion to evil, by which a movement is made toward the ruin of the soul. To lead into temptation, therefore, is by wicked suggestions to entice a man into the consent of sin; and cunningly to bring it about that he yield to temptation and be overcome by it, which assuredly is altogether alien to God, and utterly contrary to his supreme goodness. But by this our petition we ask: that God may not allow us to be led into temptation, nor permit us to be drawn into the consent of evil, or to be overcome by it. And in this place there is preserved in the sacred writings, as Damascenus says, that very common mode of speaking by which God is said to do those things which He permits to be done, as in that word of the Psalm: “He turned their heart, that they might hear His people.” And: “The Lord hardened Pharaoh’s heart.” And in that passage of Paul: “God hath concluded all under sin, that He might have mercy upon all.” We therefore ask God’s help in this part of the prayer: to resist temptation, to repel it, and to overcome it. For since we cannot pass through this life without temptation, neither ought we to pray that we be altogether free from temptations, since that by no means contributes to our salvation. For, as blessed Paul says, “He who strives in the contest shall not be crowned unless he has striven lawfully.” But how shall the contest be waged, if there be no enemy attacking? Likewise the crown of life is promised by God to the one who overcomes. But how shall the victor escape, if he lacks an enemy with whom he may join battle and contend? At least, by God’s help, let us become superior to the temptations of our enemies; let us extinguish, by his aid, all the fiery darts of the wicked one; let us subject the flesh to the spirit, cast aside the world with its lust, and so be fortified by divine protection that the enemy may not prevail against us, nor boast himself victorious; but rather let us joyfully sing to the Lord, “Who trouble me, mine enemies, have themselves become weak and have fallen.” And certainly God is faithful, as Paul writes to the Corinthians, who will not permit us to be tempted above that which we are able; but will also with the temptation make a way of escape, that we may be able to bear it. 67 Seventh petition. But deliver us from evil. In which we ask to be delivered from the evil of the punishment of this present life, and likewise of the life to come: just as by the preceding petition we asked to be

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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 recurret nisi ad dulcissimum patrem? in cuius sinum se totum proiiciet: petens obnixius à patre vt ab impendenti illa tribulatione, incommodo aut detrimento illius auxilio liberetur. Atqui vita præsens: mille malorum generibus est referta, nunc nos morbus affligit & infirmitas, nunc orbitas, uunc bonorum amissio: nunc fame conficimur, nunc calumniam patimur aut infamiam, nunc in carceres & vincula insontes coniicimur. Quæ omnia etsi innocenti & justo viro possint obuenire: plerumque tamen animum imbecillem pertrahunt ad culpam, vt morbus ad impatientiam, egestas ad furta & latrocinia: aduersitas ad murmurationem in deum. Ne igitur occasione miseriarum huius vitæ perpellamur ad aliquam turpitudinem & iniquitatem: oramus deum vt his nos malis eripiat, non quidem omnino ea sustollendo, quandoquidem id non sinit præsentis vitæ conditio, neque hoc conducibile est animæ nostræ saluti: quæ his exercetur ad virtutem, virtus enim (vt ait Paulus) in infirmitate perficitur, sed ita ea mitigando & moderando, vt perferre illavaleamus: neque ipsorum acerbitate declinemus à viæ domini rectitudine. Cæteru[m] longè grauiora sunt mala alterius vitæ illis infligenda qui hinc non omnino expiati purgati que discedunt: siue in igne purgatorio eluente reliquias peccatorum hic contractorum, sine in lacu damnationis æternæ inuolvente reprobos perpetuis interminiisque supplicij: Ab vtroque autem datoru[m] malorum: dei misericordia & benignitate petimus hoc postremo loco liberari, ne scilicet expiatorius ille ignis cum hinc migratum fuerit: nos purgandos excoquat, ne itidem inferna nos tormenta rapiant perpetuò cruciandos & sanctorum excludendos consortio: quâdoquidem illic malorum 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 to a bad fault of impending or present guilt. Indeed, if a son of a pater familias sees some affliction threatening him, such as illness, calamity, or tribulation: to whom will he run if not to his most sweet father? Into whose bosom he will cast himself wholly, earnestly asking the father that by his help he may be freed from that impending tribulation, inconvenience, or loss. Yet present life is filled with a thousand kinds of evils: now illness and weakness afflict us, now bereavement, now the loss of goods; now we are consumed by hunger, now we suffer slander or disgrace, now we are cast, though innocent, into prisons and chains. Although all these things may happen even to an innocent and just man, nevertheless they often drag a weak spirit toward fault: as illness leads to impatience, poverty to thefts and robberies, adversity to murmuring against God. Therefore, lest the occasions of the miseries of this life drive us into some shamefulness and injustice, we pray to God that He may free us from these evils—not indeed by utterly removing them, since the condition of present life does not permit this, nor is it conducive to the salvation of our soul, which is exercised by them unto virtue; for virtue, as Paul says, is made perfect in weakness—but by so softening and moderating them that we may be able to endure them: nor, because of their bitterness, may we depart from the straight path of the Lord. Moreover, far graver are the evils of the other life to be inflicted on those who depart from here not wholly purified and cleansed: either in the purgatorial fire, which washes away the remnants of sins contracted here, or in the lake of eternal damnation, which envelops the reprobate in perpetual and endless punishments. From both kinds of evils we ask, in this last place, to be delivered by the mercy and kindness of God, lest that purgatorial fire, once we have departed hence, should consume us for purification; lest infernal torments likewise seize us, to be tortured forever and excluded from the fellowship of the saints; since there is there a heap of all evils and a dreadful crowd of horrors. Nor is it without reason that, to be rescued from these evils of both this life and the future life, we pour out prayers to God, because, just as He is the bestower of all good things, so too He is the rescuer and liberator from all evils. For we cannot be rescued from these or those evils unless God stretch forth His helping hand: by which may He preserve us, lest we fall into them; or, if we have already fallen into them, may He kindly raise us up.

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Cano. 166 uet & erigat. Ipse planè solus adiutor noster est & præseruator: malorumque omnium benignus propulsator, ipse < Psal. 48. Psal. 32.> 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 valens sicut fiat, exoptatque sacerdos eam proferens: istas septem petitiones hac oratione dominica contentas, in nobis compleri ac perfici. Ibera nos quæsumus domine ab omnibus malis: L 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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Canon. 166 and raise it up. He alone is plainly our helper and preserver, and the gracious averter of all evils; he himself < Ps. 48. Ps. 32. > is our refuge and strength: a helper in tribulations which have found us exceedingly. When he is piously invoked by us, he will never forsake us in the day of need. For the eyes of the Lord are upon them that fear him, and upon them that hope in his mercy, to deliver their souls from death, and to feed them in famine. Lastly, the word Amen added to this whole prayer has the force and meaning of a wish, and is as much as “let it be done”; and the priest, in pronouncing it, prays that these seven petitions contained in the Lord’s Prayer may be fulfilled and accomplished in us. Deliver us, we beseech thee, O Lord, from all evils: L from 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, and all the saints: mercifully grant peace in our days, that by the help of thy mercy we may be always free from sin, and secure from all disturbance. Through the same our Lord Jesus Christ thy Son: who with thee liveth and reigneth in the unity of the Holy Spirit, God. For ever and ever. 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 holy mingling of the Body and Blood of our Lord Jesus Christ be to us who receive it, health of mind and body: and a salutary preparation for obtaining eternal life. Before the peace is received: let this prayer be said. Lord

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EXPO. 167 Domine Iesu Christe qui dixisti apostolis tuis: pacem relinquo uobis pacem meam do uobis, ne respicias peccata mea, sed fidem ecclesiæ tuæ eâmque secundum uoluntatem tuam pacificare, custodire & coadunare digneris. Qui uiis & regnas cum deo patre in unitate spiritus sancti deus per omnia secula seculorum. Amen. Cum suscipit osculum pacis: dicat sacerdos. Habete uinculum pacis & charitatis: ut apti sitis sacrosanctis mysteriis Christi. Vel dicat hanc salutationem. Pax tibi frater: & ecclesiæ sanctæ dei. 68. Quoniam in postrema petitione orationis domini- cæ populus fidelis siue minister illius vice loquens petuit à malo liberari, & sacerdos celebrans idé exoptauit respon dens amen: illam postulationem repetit & amplius expla- nat à quibus malis populum Christianum liberari velit la tius declarans. Sanè eundem eripi exposcit à malis prætereus: vt pote culpis quibus anteaacto repore deum offendit, & quarum adhuc manet reatus ac debitum, à malis etiam præsentibus: scilicet peccatis quorum nunc reus est, & ab angustiis tribulationibusque in mundo insurgentibus, quæ nisi mitigarentur: ad lapsum in peccata facile hominem impellerent. Denique & à malis futuris: insidus scilicet & laqueis tentationum, ad culpam præcipitare molientibus, quinimmo à quibuslibet malis culpæ & poenæ: quoru[m] oc- cassione posset quispiam a deo fieri alienus, vt ipse populus fidelis, dei protectione munitus: hæc triplicia mala cuadere possit. At quoniam preces nostræ ex seipsis minus suffi- cientes sunt & efficaces ad impetrandum quippiam à deo: imploratur deinde sanctorum suffragium, vt multiplicatis intercessoribus facilius obtineatur diuinum auxilium. Et primo quidem sanctæ dei genitricis: quæ benignissima hu mani generis aduocata assiduè postulat pro nobis, & quic quid petierit à patre misericordiarum: protinus assequitur Deinde sanctorum apostolorum Petri, Pauli, & Andreæ: qui propter singularem qua præditi sunt excellentiam, potius L iiij

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EXPO. 167 Lord Jesus Christ, who said to your apostles: Peace I leave you, my peace I give you, look not upon my sins, but upon the faith of your Church, and deign to pacify, keep, and unite it according to your will. Who lives and reigns with God the Father in the unity of the Holy Spirit, God, for ever and ever. Amen. When he receives the kiss of peace, let the priest say: Have the bond of peace and charity, that you may be fit for the most holy mysteries of Christ. Or let him say this salutation: Peace be with you, brother, and with the holy Church of God. 68. Since in the last petition of the Lord's Prayer the faithful people, or the minister speaking in their stead, asked to be delivered from evil, and the priest celebrating the same desire responded, saying Amen, he repeats that petition and explains more fully from what evils he wishes the Christian people to be delivered, declaring more broadly. Indeed, he asks that the same be rescued from past evils: namely from faults by which he offended God in times past, and for which the guilt and debt still remain; from present evils also: namely sins of which he is now guilty, and from pressures and tribulations arising in the world, which, unless they were mitigated, would easily drive a man to fall into sins. Finally, from future evils also: namely hidden snares and traps of temptations, striving to hurl one into guilt; indeed, from any evils of guilt and punishment whatever, on account of which someone could become alienated from God, so that the faithful people themselves, fortified by God's protection, may be able to avoid these threefold evils. But since our prayers by themselves are less sufficient and effective for obtaining anything from God, the aid of the saints is then implored, so that by multiplying intercessors divine help may be obtained more easily. And first indeed that of the holy Mother of God, who, most kindly advocate of the human race, continually pleads for us, and whatever she has asked of the Father of mercies, she at once obtains. Then that of the holy apostles Peter, Paul, and Andrew, who, because of the singular excellence with which they are endowed, rather

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CANO. potius quam cæteri hic nominatim exprimi dicuntur. Siquidem Petrus à domino constitus est princeps apostoloru[m] & dominici gregis pastor. Paulus, vas electionis, prædicator gentium, & nominis Christi annunciator est delectus. Andreas verò omnium primus ad Christi agnitione vocatus: & germanum suum Petrum Christo adduxit, & feruenti animo crucem concupiuit. Veruntamen sub h[uius] tribus reliqui omnes apostoli, martyres, cõfessores, & virgines comprehendi intelliguntur: vt satis innuit particula sequens, sanctos omnes vniuersali locutione co[m]plectens. Omnium autem istorum dei amicorum suffragante patrocinio: pax in diebus nostris & toto præsentis vitæ statu à domino propitio nobis concedi postulatur, vt adiutrice eius misericordia & benignitate: per geminam potissimu[m] pacé à duplici malo tranquillitati opposito liberemur. Est enim quæda[m] pax animi, quæ cordis est tra[n]quillitas c[uius] deo nô sibi co[n]scijs de mortali culpa, per quâ deus illi reddatur infæsus. Et de hac dicit p[ro]pheta. Pax multa diligetib[us] legé tuam, & nô est illis scandalum. Et rursum. Non est pax impiis, dicit dominus. Per hanc autem pacem, petimus à peccato semper esse liberi. Nam solum peccatu[m] est quod hâc co[n]scientiæ pacem perturbat nôsque deo reddit inimicos. Altera est pax temporis: quæ tranquillitas est à tumultu bellorum & incursionum hostilium in nos, sedatióque tribulationum quæ ab exteris persecutoribus solent infligi. Et per hanc petimus ab omni tribulatio[n]e esse securi. Neque id iniuria. Nam solent huiusmodi perturbationes, infirmos animos plærunque à rectitudine deiicere, & peccâ di præstare materiam. Cæterum quoniam quicquid impetrare intédimus, in nomine domini nostri Iesu Christi (vt ab eo instituti sumus & edocti) petere debemus. Siquid (Inquit) petieritis patrem meu[m] in nomine meo, dabit vobis, petite & accipietis, idcirco hæc oratio, sicut & ferè omnes orationes ecclesiasticæ, concluditur hac clausula. Per dominum nostrum Iesum Christum filium tuum. Quæ significat vota fidelis populi, illius nomine deo offerri & per eum exaudiri debere, vt mediatorem dei & hominu[m], aduocatum & postulatorem pro nobis. 69 Cæterum cum hæc postrema datę orationis verba à sacerdote proferuntur, ipsius hostiæ sacratissimæ fit fra- ctio

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CANO. rather than the others, who are said to be named here individually. For Peter was appointed by the Lord as prince of the apostles and shepherd of the Lord’s flock. Paul, the vessel of election, was chosen as preacher to the Gentiles and herald of the name of Christ. Andrew, indeed, was the first of all called to the knowledge of Christ; and he brought his brother Peter to Christ, and with fervent spirit desired the cross. Yet beneath these three all the other apostles, martyrs, confessors, and virgins are understood to be included: as the following phrase sufficiently indicates, embracing all the saints in universal language. By the interceding patronage of all these friends of God, peace in our days and throughout the whole state of this present life is implored to be granted to us by the Lord in his mercy, so that by the help of his mercy and kindness we may be delivered through the twofold peace, especially from the twofold evil set against tranquillity. For there is a certain peace of the soul, which is the tranquillity of the heart, by which, when there is no consciousness before God of mortal guilt, God is rendered not hostile to it. And of this the prophet says: Great peace have they that love thy law, and to them there is no stumbling block. And again: There is no peace for the wicked, says the Lord. Through this peace, however, we ask to be always free from sin. For sin alone is what disturbs this peace of conscience and makes us enemies of God. The other is the peace of time: that is, tranquillity from the tumult of wars and hostile incursions against us, and the calming of tribulations which are wont to be inflicted by external persecutors. And through this we ask to be secure from every tribulation. Nor is this unjust. For such disturbances are wont for the most part to cast down weak minds from righteousness and to provide material for sins. Moreover, since whatever we intend to obtain, we ought to ask in the name of our Lord Jesus Christ, as we have been instituted and taught by him. “If,” says he, “you shall ask my Father anything in my name, he will give it to you; ask and you shall receive.” Therefore this prayer, as also nearly all ecclesiastical prayers, is concluded with this clause: Through our Lord Jesus Christ thy Son. Which signifies that the vows of the faithful people ought to be offered to God in his name and heard through him, as mediator of God and men, advocate and intercessor for us. 69 Moreover, when these final words of the prayer are spoken by the priest, the breaking of the most sacred host is performed.

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EXO. 169 Dio supra calicem primum in duas medietates. quarum altera rursum in duas frangitur particulas, quasi totius hostiæ quartas. & vna harum portiuncularum calici im- mittitur, 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 God above the first chalice in two halves, one of which is again broken into two little pieces, as though the fourth parts of the whole host. And one of these little portions is put into the chalice; the other is joined to the half that remained undivided, and together with it is held by the priest above the chalice. None of these things is without mystery, nor are they instituted without cause. For the host itself, considering its species and accidents, but not what is contained within it, is broken into two halves, to signify the double state of the predestined belonging to the mystical body of Christ, of which Christ Himself is the head. One part signifies those who are already partakers of heavenly glory: it is marked by that half which remains undivided and entire, to signify the continuing stability and uniformity of the heavenly blessedness which the saints themselves enjoy. The other, however, signifies those predestined to life who have not yet attained blessedness, but still remain in the temporal misery of the present life, or of purgatorial fire. And this is intimated by the other half of the host, which is again cut into two small portions, to signify the double state of those who are not yet blessed. One of these, which is joined to the aforesaid undivided half by the same grasp of the fingers, signifies those who are purified by purgatorial fire and have an indubitable certainty of their blessedness to come, and that they will at last be joined with the blessed in the heavenly kingdom (who, secure in the perpetual duration of their blessedness, glory therein), just as the parts of the host that signify them are held together at once. For this reason also there is a mutual correspondence: because both the blessed and those subject to purgatorial places dwell outside the state and course of the present life. But the other 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 hardships of this life. And since they are not at all certain or secure of their future blessedness, the particle that signifies them is by no means joined to the other two parts of the host by the same containment of the fingers. But because the living in this world can obtain the fruit of the outpouring of Christ’s blood, and by the exercise of good works, so long as they run in this race of the passion of Christ, can apply to themselves its efficacy, therefore this particle is placed upon the chalice and the blood

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170 CANO. guini Christi imiscetur. Huiusmodi autem applicatio vir- tutis mortis Christi per propria opera: iis qui ex hoc mudo trasieru[n]t siue purgatoriu[m] sustinétibus cruciatu[m], siue cælestè incolétibus regione[m], est negata. Idcirco partes illæ geminæ ipsos ambos indicare dictæ: n[on] immerguntur calici, sed super ipsum no[n] comixtæ sen[n]etur. Habet & cætera quæ in toto missæ sunt officio signacula & sensibilia signa, cer- moniæ, ritus, & visibiles formæ certas quasda[m] rationes my sticas & significationes admodu[m] dignas, quare hoc pacto sunt institutæ. Quas non visum est operæ preciu[m] hic expli- care, quonia[m] suis superq[ue]; à Gabriele & cæteris quos citat authoribus sunt declarat[ur]. 70 Deinde sacerdos sacra faciens populu[m] præsentè ipsi celebationi missæ in domino salutat. & pacé domini cu[m] illa iugiter manere imprecatur. vt quonia[m] prius pacé à domino petiuerat illi dari: nunc illa[m] co[n]firmans petitione[m], eandé ipsi populo exoptat. Neque illud quidé ab re. Nempe quæuis multæ præclaræ virtutes sint fideliu[m] cordibus necessariæ ad percipiendâ sacrosanctæ eucharistiæ gratiâ: ante o[mn]es tamé efflagitat sacerdos pacé domini ipsi populo dari. quoniam illa quodam consequio cæteras omnes trahit virtutes: eâsque sibi comites asciscit. Badem quoq[ue]; plus reliquis & frequetius in sacris literis à domino comendata legitur: tanqua[m] domiciliu[m] & habitaculum eius. Nam in pace factus est locus eius. tanqua[m] etiam propria dei denominatio. Nanque deus pacis & dilectio[n]is dicitur ab apostolo. Et ipse est pax nostra: qui fecit vtraq[ue]; vnum. denique tanqua[m] ea virtus: qua[m] in terris diuersatus dominus noster magnoperè approbauit, & amplectèdam docuit. Siquidem in ipso mundi ingressu pacem angelica voce annunciauit: cu[m] multitudo celestis militiæ decantauit gloria in excelsis deo: & in terra pax hominibus bonæ vo- luntatis. Populo deinde annuncians verbum dei: pacem seruare adinuicem docuit, dicens. Pacé habete inter vos. Et sicut ait Paulus: veniens evangelizauit pacé vobis qui longè fuistis, & iis qui propè. Idem quoque mittes aposto- los ad evangelij annunciatione[m]: eos pacem offerre homi- nibus edocuit dicés. In quancuque domum intraueritis: primu[m] dicite, pax huic domui. Abscendens itidè hinc, pacé eis reliquit: cu[m] ait. Pacé mea[m] do vobis: pacé reliquo vobis. In sup[er] mories pacé perditâ reparauit: solués inimicitias in carne

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is mingled with the chalice of Christ. But this application of the power of Christ’s death by one’s own works is denied to those who have passed from this world, whether to those enduring the torments of purgatory or to those dwelling in the heavenly region. Therefore those twin parts are said to indicate both of them, since they are not immersed in the chalice, but are seen above it, unmixed. And it has also the other tokens and sensible signs that belong to the whole rite of the Mass, ceremonies, rituals, and visible forms, certain mystical reasons and meanings of great worth, for which cause they were instituted in this way. It did not seem worthwhile to explain these here, since they are explained sufficiently, and more than sufficiently, by Gabriel and the other authors whom he cites. 70 Then the priest, while performing the sacred rites, greets the people present at the celebration of the Mass in the Lord, and prays that the peace of the Lord may continually remain with them. For as he had first asked peace from the Lord to be given to them, now, confirming that petition, he wishes the same for the people. Nor indeed is this out of place. For although many excellent virtues are necessary in the hearts of the faithful for receiving the grace of the most holy Eucharist, above all the priest asks that the peace of the Lord be given to the people; because peace in some way draws all the other virtues after it and brings them in as companions. It is also read more often than the rest, and more frequently, in the sacred writings as commended by the Lord, as though it were his dwelling place and habitation: “For in peace is made his place.” It is also, as it were, a proper name of God. For God is called the God of peace and love by the Apostle. “And he himself is our peace, who made both one.” Finally, as that virtue which our Lord, while dwelling on earth, greatly approved and taught to be embraced. Indeed, at the very entry into the world he proclaimed peace with angelic voice, when the multitude of the heavenly host sang, “Glory to God in the highest, and on earth peace to men of good will.” Then, announcing the word of God to the people, he taught them to keep peace with one another, saying, “Have peace among yourselves.” And as Paul says, “Coming, he preached peace to you who were far off, and to those who were near.” He also, when sending the apostles to proclaim the Gospel, taught them to offer peace to men, saying, “Into whatever house you enter, first say, Peace to this house.” Likewise, when departing from here, he left peace to them, when he said, “My peace I give you; my peace I leave with you.” Moreover, by his death he restored peace, abolishing enmities in the flesh

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EXO. 171 Carne sua. Pacificaunt enim (vt scribit ad Coloss. apostol[us]) omnia, sive quæ in terris sive 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 confirmandit, 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. 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 possider. Pax itidem cum carne & corpore proprio, de qua apostolus. Qui secundum carnem sunt, quæ carnis sunt sapiunt. 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 saluator 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 By his flesh. For he made peace, as the apostle writes to the Colossians, with all things, whether those on 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 the Ascension, he confirmed them in peace; for which reason the apostle exhorts the Ephesians that they be careful to keep the unity of the Spirit in the bond of peace. Lastly, he promised that followers of peace and lovers of it would be brought into the lot and name of the children of God. Blessed, he says, are the peacemakers, for they shall be called the children of God. 71 But the priest does not desire for the people just any peace without distinction, but only the peace of the Lord; for there is also a certain peace which is not the Lord’s, but entirely opposed 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 palace, all things that he possesses are in peace. Likewise peace with the flesh and one’s own body, about which the apostle says, Those who 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; likewise peace with the world and the company of sinners, of which the psalm says, Because I was jealous over the wicked, seeing the peace of sinners. But the Savior did not come to give this threefold peace, but rather wholly to take it away, as he himself testifies when he says, I came not to send peace on earth, but the sword, that is, separation. For I came to separate a man against his father, and a daughter against her mother, and a 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 desired here, is also found in a threefold sense: namely, peace of man toward God, peace toward himself, and peace toward his neighbor. Peace of man toward God is the ordered relation of man to God in faith, with obedience under the eternal law. And this chiefly springs 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 arises from the right subjection of the lower powers to the higher. Finally, the peace of man toward his neighbor is ordered concord with every man: namely, to harm no one, and, when able, to benefit him. And

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CANO. Et hæc potissimum ex dilectione syncera proximi cōsurgit ac orttur. Rursum ipsa pax domini alia partitio[n]e dissesecatur in pacem pectoris, temporis, & æternitatis. Pax pectoris siue animi est ipsius appetitus ad rationem dominu[m] tem cōcordia, rectaque subiectio. Et hæc fere eadem est cum pace ad seipsum: cu[m] quis inter vires illas animi intestinum non sustinet bellum. Pax temporis est vitæ huius temporalis trāquillitas: & à perturbationu[m] strepitu quies. Hæc autem fermè coincidit cum pace ad proximum. Na[m] si cum omnibus hominibus pacem habemus: nullus cōtra nos hostilis insurgit impetus. Pax verò æternitatis: est perpetua cum deo & cælestibus incolis in regione viuētium tranquillitas, quæ post hanc vitam illis dabitur: qui hoc in mundo pacem ad seipsos & proximos seruare studuerint. Et hæc profecto vera est pax cum deo: quæ nullo <2. Timot. 4 Psal. 84> vnquam bellorum turbine aut peccatoru[m] perpetratione dissoluetur. Hanc autem triplicem pacis differentiam modo assignatam: innuit propheta in psalmo cum ait. Lo quetur dominus pacem in plebem suam, quantum ad pacem temporis, quam dat plebi dum sua est per voluntatis subiectionem, & super sanctos suos: quo ad pacem æternitatis qua fruuntur sancti in cælesti gloria, & in eos qui cō uertuntur ad cor: quo ad pacem spiritualem siue mentis. Porro huc sanctæ imprecationi sacerdotis qua pacem domini optat semper esse cum populo Christiano: respondet chorus aut minister in persona circumstantium, & cu[m] spiritu tuo. Quod sane verbum ex secunda ad Timotheu[m] epistola desumptum est: vbi hunc in modum Paulus Timotheo vale dicit. Dominus noster Iesus Christus sit cum spiritu tuo. Ita & hic respondet chorus. Et cum spiritu tuo: sit scilicet ea pax quam nobis annunciasti. Siquidem id plarum & religiosarum mentium est proprium, vt pacificice salutantibus vicariam rependant salutem, & bona optantibus reciprocò beniuolentiæ officio etia[m] bona exoptent. 72 Cæterum quoniam pax illa domini sine peccatoru[m] remissione obtineri non potest, quæ inimicitias ponu[n]t inter nos & deum nôsqve reddu[n]t illi inuisos ac odiosos: peccatoru[m] verò remissio sine dei misericordia haberi nequaquam possit, ipsa enim sola est quæ peccata nostra detergit ac dimittit, idcirco ter deinde profertur ea oratio, ag- nus

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CANO. And this above all arises and springs from sincere love of one’s neighbor. Likewise the peace of the Lord itself is divided by another distinction into the peace of the heart, of time, and of eternity. The peace of the heart or mind is the concord of its appetite with reason, and its right subjection to the Lord. And this is almost the same as peace with oneself: when someone does not endure an internal war among those powers of the soul. The peace of time is the tranquility of this temporal life, and rest from the noise of disturbances. And this nearly coincides with peace toward one’s neighbor. For if we have peace with all men, no hostile attack rises against us. But the peace of eternity is perpetual tranquility with God and the heavenly inhabitants in the region of the living, which after this life shall be given to those who in this world have studied to preserve peace with themselves and with their neighbors. And this indeed is true peace with God, which shall never be dissolved by any whirlwind of wars or by the committing of sins. <2. Timot. 4 Psal. 84> This triple difference of peace, now set forth, the prophet indicates in the psalm when he says: The Lord will speak peace unto his people, insofar as it concerns the peace of time, which he gives to the people while they are his through the subjection of the will; and upon his saints, insofar as it concerns the peace of eternity, which the saints enjoy in heavenly glory; and upon those who are converted to the heart, insofar as it concerns the peace of the spirit or mind. Furthermore, to this holy prayer of the priest, by which he desires that the peace of the Lord may always be with the Christian people, the choir or minister, in the name of those present, responds: And with thy spirit. This word is indeed taken from the Second Epistle to Timothy, where Paul bids Timothy farewell in this manner: The Lord Jesus Christ be with thy spirit. Thus too the choir here responds: And with thy spirit; that is, may there be that peace which you have announced to us. For it is proper to many pious and religious minds, when greeted peaceably, to return a greeting in kind, and to those who wish them well, by a reciprocal office of benevolence to wish good things in return. 72 Moreover, since that peace of the Lord cannot be obtained without the remission of sins, which set enmities between us and God and make us hateful and odious to him, and since the remission of sins cannot in any way be had without the mercy of God, for his alone is the power that cleanses and forgives our sins, therefore that prayer is then repeated three times, Ag- nus

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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 profertur, ex verbis sancti Ioannis Baptistæ: qui (vt testatur < Ioan. 1> euangelium) vidit Iesum venientem ad se, & alt. Ecce agnus dei, ecce qui tollit peccata mûdi. 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 intelligant 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 soliditate mentis aliter quàm debet accipiat. Diuina verò Christi natura innuitur in supradicta oratione: cum ipsa profitetur eum peccata mundi totiúsque 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 petimus donare. Miserentur quidé homines, sed non vt deus: quòd sua

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EXPO. 173 The words, "Lamb of God, who takest away the sins of the world," are asked of the priest, and by the first and second pronunciation the mercy of God is sought for the washing away of sins: through the prayer joined at the end of both, "have mercy on us." In the third utterance, however, 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 that indeed through the prayer added at the end: "grant us peace." Now this most sacred prayer addressed 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 the next day, looking at Jesus as he walked, he said, "Behold the Lamb of God." In this most excellent praise of our Lord, a twofold nature in one person is indicated. His human nature, indeed, is shown 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 no sin, neither was deceit found in his mouth; and according to the same nature, for the salvation of all of us, he was sacrificed upon the altar of the cross, and, as Isaiah had foretold, he was led like one to slaughter, and as a lamb before the shearer he was silent and opened not his mouth. He also, as Jeremiah says, was like a gentle lamb that is carried to the sacrifice. Indeed, the title of lamb is very frequently attributed to Christ in the sacred writings for the two reasons stated above, as in Isaiah: "Send forth the Lamb, O Lord, the ruler of the earth," and in the Apocalypse the Lamb is declared slain from the foundation of the world, because from the very beginning of the world Christ's death was represented and prefigured by the slaying of righteous Abel, as was said before. And so that all may understand that here the lamb is not taken for a brute animal born of a sheep, but is spoken of Christ by way of likeness, he is not simply called a lamb, but the Lamb of God, lest anyone with a hardened mind should take it otherwise than he ought. But Christ's divine nature is indicated in the aforesaid prayer: when it declares that he takes away the sins of the whole world and of the whole human race, which belongs to God alone, since from the same one mercy is asked, and the gifts of peaceful peace: for it belongs to God alone to have mercy on us and to grant us the peace we ask for. Men do indeed show mercy, but not as God does: because his

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CANO. 174 sua miseratione peccata nobis non abstergunt. Dant etia[m] homines pacem: sed quomodo mundus. Veram aute[m] pacé quâ mûdus dare nô potest: solus deus sua benignitate no bis clargitur. Porrò in missa quæ pro defunctis celebratur: tantummodo requies illis à deo donari petitur in his tribus orationibus, quarum duæ primæ claudu[n]tur hoc fine: dona eis requiem, & tertia ita finitur, dona eis requiè sempiternam. Quia huiusmodi altaris sacrificium pro defunctis præsertim celebratur: vt ipsis requies æterna impetretur, & illis potissimum fructus missæ applicatur: pro requie à poenis ignis purgatorij eis obtinenda. Neque vt ipsorum misereatur deus aut det illis pacé, orat ecclesia, < Ioan. 4> sicut pro viuétibus, quoniam extra præsentis vitæ statum consistunt, & iam requiescunt à laboribus suis, operáque eorum sequu[n]tur illos. Non enim iam amplius (vt nos) desudant in agone: sed statum determinatumque habet suorum operum finem ac terminum. 73 Post trinam huiusmodi orationem sacerdos immittens vnam medietatis diuisæ particulâ calici: profert hâc supplicationem domino. Hæc sacrosancta commixtio corporis & sanguinis, &c. Per quam, non rerum contétarum atque signaturum, veri scilicet corporis Christi & sanguinis elus commixtione fieri significat: quasi iam vnum alteri immersum superficie tenus eo tingatur, sed ipsarum specierum atque accidentium panis & vini post consecrationem superstitum, commixtione adinuicem fieri enunciat. Siquidem species panis & hostiæ commiscentur specieb[us] vini, & ediuerso: cum adinuicem secundum contactu[m] per immissionem coniunguntur. Fiunt enim eædem mutationes & contactus accidentium illorum facta conversione substantiarum, quæ fieret si nulla esset facta conuersio, & hoc vt fides suum habeat meritum: dum humana ratio nullum de conversione facta recipit experimentu[m]. Quia igitur specierum sacramentalium adinuicem sit commixtio, sub quibus verum Christi corpus & sanguis continetur: dicitur hic fieri commixtio rerum contentarum. Multa enim quæ ad solas species pertinent: vsus loquendi attribuit contentis sub speciebus, sicut corpus Christi siue Christus dicitur videri aut tangi: cum tamen solum sacramentu[m] videatur ac tâgatur sub quo latet Christus. Cosimili penè ra- tione

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CANO. 174 by their pity our sins are not washed away. Men also give peace: but as the world does. But true peace, which the world cannot give, is bestowed on us by God alone in his goodness. Moreover, in the Mass which is celebrated for the dead, it is only asked in these three prayers that rest be given to them by God; the first two are concluded with this ending: grant them rest, and the third ends thus: grant them everlasting rest. Since this kind of sacrifice of the altar is especially celebrated for the dead, so that eternal rest may be obtained for them, and the fruit of the Mass is applied especially to them: for the obtaining of rest from the pains of the purgatorial fire. Nor does the Church pray that God may have mercy on them or give them peace, as for the living, since they stand outside the state of the present life, and now rest from their labors, and their works follow them. For they no longer toil in the struggle, as we do: but they have a determined and fixed end and limit to their works. 73 After such a threefold prayer, the priest, placing into the chalice one part of the divided particle, says this supplication to the Lord. This most holy commingling of the body and blood, etc. By which he signifies, not the blending of things contained and of signs, namely of the true body of Christ and his blood, but that a commingling is made of the species themselves and the accidents of bread and wine remaining after consecration: as though one were now immersed in the other and stained only on the surface, but he declares that by their mutual commingling, after the substances have been changed, the species and accidents of bread and wine are joined to one another. For the species of the bread and host are mixed with the species of the wine, and vice versa, when they are joined to one another by contact through the placing in. For the same changes and contacts of those accidents occur after the conversion of the substances, as would occur if no conversion had been made, and this so that faith may have its merit: since human reason receives no experience of the conversion that has been made. Therefore, because there is among the sacramental species a mutual commingling, under which the true body and blood of Christ are contained, it is said here that a commingling of the things contained takes place. For many things that pertain only to the species customarily speaking are attributed to the things contained under the species, as the body of Christ, or Christ, is said to be seen or touched, when in fact only the sacrament is seen and touched, under which Christ lies hidden. By a similar reasoning almost...

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EXO. 175 done hæc commixtio dicitur sacrosancta propter excellé tissimam sanctitatem contentorum sub ipsis speciebus, veri scilicet corporis & saguinis Iesu Christi, qui es sanctus sanctorum. Etiam ita denominatur propter species ipsas sacramentales panis & vini, quæ sacrosanctæ dicu[n]tur propter singularem rerum sanctissimarum significationem & <Exo. 25> continentiam, longe quidem verius & excellentius: quàm pars illa tabernaculi & templi arcam foederis continens in lege Mosaica, dicebatur sancta sanctorum, t[ame]no vtique verius, quantò magis veritas ipsa figuram excedit & dignitate transcendit. Cæterùm duo præclara bona per hanc sacrosancta commixtionem nobis à deo indulgeri in ea oratione petuntur. Primum quòd ipsa fiat & sacerdoti offerenti & omnibus spiritualiter voto ac desiderio sumentibus per sacerdotem, salus mentis & corporis. Mentis quidem, per morbi spiritualis scilicet peccati depulsionem, & vitæ spiritualis quam dei gratia donat elargitionem. Corporis verò, per infirmitatum naturam deprimétium amotionem, & incolumitatis integrè conseruationem. Secundo eadem commixtio sit ad vitam æternam capessendu[m] præparatio salutaris. Népe ipsa sumptio sanctissimi sacramenti rite facta, est efficax præparatio ad æternam beatitudinem per collationem gratiæ in præsenti, quæ est pignus gloriæ & arra percipiendæ hæreditatis futuræ, sicut canit ecclesia. O sacrum co[n]tuium in quo Christus sumitur. recolitur memoria passionis eius, més impletur gratia, & futuræ gloriæ nobis pignus datur. Ipsa verò sacrosancta co[m] mixtio: via quædam est & prædispositio ad ipsius sacramenti sumptionem. 74 Deinde subiungit sacerdos orationem ad Christum pro pace impetrada, in qua primu[m] p[ro]ponit rationabilé fiduciâ atque confidentia[m] quæredæ pacis à Christo, quia discessurus à discipulis per passione[m], eis pacé reliquit, dices ipsis in vluma coena vt Ioan. testatur. Pacé mea[m] de vobis, pacé relinquo vobis. Postea humiliter de se series petit deus n[on] attendat neq[ue]; co[n]sideret pecata ipsius, quoni[n]a[m] illa potius sunt impedimento ad pacé impetrandam, sed potius respiciat fidem ecclesiæ, suæ dilectissimæ sponsæ: quam teste propheta sibi in fide sponsauit, quam itidem lauacro aquæ in verbo vitæ sanctificauit: vt <Osee. 2> scribit Paul, pro qua deniq[ue]; orauit ne deficeret fides ei[us]. Demùm <Ephe. 5> <Luc. 28>

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EXO. 175 This mixture is called most sacred because of the most excellent sanctity of the contents under the species themselves, namely the true body and blood of Jesus Christ, who is holy of holies. It is also so named because of the sacramental species themselves of bread and wine, which are called most sacred because of the singular signification and containment of the most holy things , indeed far more truly and excellently than that part of the tabernacle and temple containing the ark of the covenant in the Mosaic law was called the holy of holies; and this is certainly truer, inasmuch as truth itself exceeds the figure and surpasses it in dignity. Moreover, through this most sacred mixture two outstanding goods are asked of God for us in that prayer. First, that by it there be granted both to the priest offering it and to all who spiritually receive it by vow and desire through the priest, the salvation of soul and body. Of the soul, indeed, by the removal of the spiritual disease of sin, and by the bestowal of the spiritual life which the grace of God gives. Of the body, truly, by the removal of the infirmities that weigh it down by nature, and by the complete preservation of health. Second, may this same mixture be a salutary preparation for attaining eternal life. For the worthy reception of the most holy sacrament itself is an effective preparation for eternal beatitude through the imparting of grace in the present, which is the pledge of glory and the earnest of the future inheritance to be received, as the Church sings: O sacred banquet in which Christ is received, the memory of his Passion is recalled, the mind is filled with grace, and a pledge of future glory is given to us. This most sacred mixture itself is in a certain sense a way and a predisposition to the reception of the sacrament itself. 74 Then the priest adds a prayer to Christ for obtaining peace, in which he first sets forth the reasonable trust and confidence in seeking peace from Christ, because, about to depart from his disciples through the Passion, he left peace to them, saying to them at the Last Supper, as John testifies: My peace I give unto you, my peace I leave unto you. Afterward he humbly asks for himself that God do not regard or consider his sins, since they rather stand as an impediment to obtaining peace, but rather look upon the faith of the Church, his most beloved bride: whom, as the prophet testifies, he betrothed to himself in faith, whom likewise he sanctified by the laver of water in the word of life, as Paul writes , for whom in the end he prayed that her faith might not fail

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CANO. Demùm petlt sacerdos quòd pro suæ volûtatis rectissimæ beneplacito deus ipsam ecclesiam pacificare velit ab inhidelibus < Ioan. 10> & incredulis: ne eam perturbent, suis persecutionibus, eandem etiam custodiat ab omni malo & molitione hostis antiqui, denique eandem coadunet in vinculo charitatis & vnionis vt sub vno pastore sit vnum ovile. Veru cu pro defunctis sit celebratio, sicut pax à sacerdote sumi non debet neque à ministro aliis distribui, ita neque hæc oratio pacis accipiendæ præparatoria proferri aut legi, quoniam ipsi viam huius mundi pertransierunt & requiescunt cum signo fidei & dormiut in somno pacis: neque pace domini eo quo nos modo, indigent. Denique sacerdos tabellæ continenti depictam aut sculptam imaginem Christi aut beatæ virginis aut alicuius sanctoru[m], per ministrum porrectæ exhibens osculum, tanquam à seipso pacis communicationem in omnes hoc sensibili signo diffundens atque distribuens: hortatur omnes apostolica voce habere inter se vinculum pacis & charitatis, vt apti sint sacrosanctis mysteriis corporis & sanguinis Christi sum[m]edis: aut re ipsa aut spirituali perceptione per deuotione[m], quoniam ipsa solum ab iis digne sumuntur: qui syncero sancti amoris affectu omnes prosequuntur. Aut altera ora tiuncula pacem ministro porrigenti tabellam exosculandam imprecatur: simul & toti fidelium congregationi. Oratio dicenda ante communionem. D Omine Iesu Christe fili dei uiui qui ex uoluntate patris cooperante spiritu sancto per morte tua[m] mundum uiuificasti: libera me per sacrosanctum corpus & sanguinem tuum ab omnibus iniquitatibus meis & uniuersis malis, & fac me tuis semper inhærere mandatis & à te nunquam separari permittas. Qui cum eodem patre uiuis & regnas in unitate eiusdem spiritus sancti deus. Per omnia secula seculorum. Amen. Alia oratio. Perceptio corporis & sanguinis tui domine Iesu Christe, quam ego indignus sumere præsumo, non mihi pro ue- nia

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CANO. Since the priest prays that, according to the good pleasure of his most righteous will, God may be pleased to pacify that same Church from the unbelieving <John 10> and unbelievers; lest they disturb it by their persecutions, may he likewise guard it from every evil and from the plotting of the ancient enemy; finally may he join it together in the bond of charity and union, so that under one shepherd there may be one fold. But since the celebration is for the dead, just as peace is not to be received from the priest nor distributed by the minister to others, so neither is this preparatory prayer for receiving peace to be recited or read, because they have already passed through the way of this world and rest with the sign of faith and sleep in the sleep of peace; nor do they need the peace of the Lord in the way that we do now. Finally the priest, offering a kiss to the tablet bearing the painted or carved image of Christ or the blessed Virgin or of any of the saints, presented through the minister, as though from himself diffusing and distributing the communication of peace to all by this visible sign, exhorts all by apostolic voice to have among themselves the bond of peace and charity, so that they may be fit to receive the most sacred mysteries of the body and blood of Christ: either in reality or by spiritual reception through devotion, because they alone are worthily received by those who follow all others with a sincere affection of holy love. Or another short prayer implores peace for the minister handing over the tablet to be kissed: at the same time also for the whole congregation of the faithful. Prayer to be said before communion. D Lord Jesus Christ, Son of the living God, who by the will of the Father, working with the Holy Spirit, through your death gave life to the world: deliver me through your most holy body and blood from all my iniquities and from all evils, and make me always cling to your commandments and never permit me to be separated from you. Who with the same Father live and reign in the unity of the same Spirit, God the Holy Spirit, for ever and ever. Amen. Another prayer. The reception of your body and blood, O Lord Jesus Christ, which I, unworthy as I am, presume to receive, be not to me for pardon

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EX PO. 177 niat in iudicium & condemnationem, sed pro tua pietate prosit mihi ad tutamentu[m] mentis & corporis, & ad me- dellam percipiendam. Qui uiuis & regnas cum deo patre in unitate spiritus sancti deus. Per omnia secula seculoru[m]. Amen. Alia oratio. Domine non sum dignus ut intres sub tectum meum: sed tantum dic uerbo, & sanabitur anima mea. Ante communionem sacerdos aliquas ad Christu[m] fun dic orationes: quibus & cordis ad deum exciet affectu[m] & panem vitæ digne sumendi gratiam impetret, ne quod ad percipiendum vitæ fructum institutum est sacramentum: sit illi propter indignitatem suam & peccata, ad iudiciu[m] & mortem æternam. In prima earum hic positarum (nam & alias pro arbitrio & pia deuotione, aut ritu suæ ecclesiæ dicere potest: qui missam celebrat) religiosa fide profiteretur ipse sacerdos Christum per mortem suam viuificasse mundum beneplacito dei patris, & spiritus sancti cooperatione: quinimmo vna totius trinitatis & optima voluntate Namors Christi, totius humani generis mortem spiritua tem destruxit: sicut prædixerat per prophetam. Ero mors tua mors. Et ergo per mortem suam conuificauit nos sibi, vt ait apostolus: donas nobis omnia delicta. Et id quidem voluntate patris, qui proprio filio suo non pepercit, sed pro nobis omnib[us] tradidit illu[m], qui sic dilexit mundu[m], vt filium suum vngenitum daret. Propria etia[m] voluntate Christus per mortem suam mundum viuificauit. Oblatus enim est quia ipse voluit sicut dicit Esaias, quem admodu[m] scribit Paulus ad Ephesios: ipse dilexit nos, & tradidit seipsum pro nobis oblationem & hostiam deo in odoré suauitaris. Demu[m] cooperante spiritu sancto Christus sua mortem mundum viuificauit: quoniâ vt scribit apostolus ad Hebræos, per spiritum sanctum obtulit seipsum immaculatæ deo patri. Deinde petit sacerdos virtute sacrosancti corporis dominici (in quo omnis gratia thesaurus est & plenitudo) liberari ab omnibus peccatis & malis, præteritis, præsentibus, & futuris, vt tanto regi decens exhibeatur habitaculum: & congruu[m] summæ illius maiestati aptetur in cubiculo cordis domicilium. Petit & gratia[m] obediendi mandat M datis

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EX PO. 177 neither unto judgment and condemnation, but according to Your mercy may it profit me for the safeguarding of mind and body, and for the receiving of healing. You who live and reign with God the Father in the unity of the Holy Spirit, God, world without end. Amen. Another prayer. Lord, I am not worthy that You should enter under my roof: but only say the word, and my soul shall be healed. Before communion the priest says certain prayers to Christ, by which he may stir up the affection of the heart toward God and obtain the grace worthily to receive the bread of life, lest that sacrament which was instituted for receiving the fruit of life be for him, because of his own unworthiness and sins, unto judgment and eternal death. In the first of those placed here (for he who celebrates Mass may also say others at his discretion and devout devotion, or according to the rite of his church) the priest would religiously profess by faith that Christ, through His death, has given life to the world by the good pleasure of God the Father, and by the cooperation of the Holy Spirit: indeed, by the one will of the whole Trinity and the best will. For the death of Christ destroyed the spiritual death of the whole human race: as He had foretold through the prophet: “I will be your death, death.” And therefore by His death He made us alive to Himself, as the Apostle says: You forgive us all our offenses. And this indeed was by the will of the Father, who did not spare His own Son, but delivered Him up for us all; He who so loved the world that He gave His only-begotten Son. Also by His own will Christ gave life to the world through His death. For He was offered because He Himself willed it, as Isaiah says, as Paul writes to the Ephesians: He loved us, and gave Himself for us, an offering and a sacrifice to God for a sweet-smelling savor. Finally, by the cooperation of the Holy Spirit Christ through His death gave life to the world: because, as the Apostle writes to the Hebrews, through the Holy Spirit He offered Himself without blemish to God the Father. Then the priest asks that by the power of the most holy Body of the Lord, in which is every treasure and fullness of grace, he may be freed from all sins and evils, past, present, and future, so that a fitting dwelling may be offered to so great a King; and a dwelling-place suited to that supreme majesty may be prepared in the chamber of the heart. He also asks for the grace of obeying the commands

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CANO. 178 Matth. 19 datis domini: in quoru[m] Integra obseruatione, vita & salus animæ consistit. Si vis (inquit) ad vitam ingredi: serua ma[n] data. Et legisperito enumeranti præcepta in lege scriprat Lac. 10 respondit dominus. Hoc fac & viues. Denique orat sacerdos: Sapi. 1 vt nunquam permittamur à Christo separari, neq[ue] in præsenti quidem seculo per culpam (na[m] sicut peruersæ cogitationes: ita & praua opera seperant à deo) neque in futuro seculo per poenam gehennæ & mortem secundu[m], que[m] perpetua est à deo fonte vitæ disseparatio: illis demùm infligenda qui ad sinistram iudicis positi hanc durissima[m] in se proferri audient sententiâ. Ite maledicti in ignem æternum. Matth. 25 A qua, sua benignitate liberet & eripiat nos domini noster Iesus Christus, benedictus in secula. 76 In secunda oratione hic posita, suâ infirmitate considerans sacerdos: humiliter se ex seipso dignum profiteretur ad sume[m] dum hoc sacratissimum mysterium, vt hac humili suæ indignitatis co[n]fessione ad hoc dignus à deo effici merea[ti]ur, qui solus de indignis dignos fecit, de immundis mundos, & peccatoribus iustos. Petit deinde vt huiusmodi perceptio dignissimi sacramenti non cedat illi in iudiciu[m] & condemnationem animæ, quâ terribiliter co[m]minatur apostolus omnib[us] indigne sumentibus, cu[m] scribit ad Corinthios. 1. Corin. 11 Si quis manducauerit panem hunc & calicem domini biberit indigne: reus erit corporis & sanguinis domini. Et rursum, ille iudicium sibi manducat & bibit: non diiudicu[m]s Matth. 22 corpus domini. Tale aute[m] formidabile iudicium expressu[m] est per parabolam in illo qui intrauit ad nuptias filij regis non indutus veste nuptiali iussusque est ligatis manib[us] & pedibus piici in tenebras exteriores, vbi erit fletus & stridor dentium Secundo postulat sacerdos: quòd ea perceptio illi sit ad tutamen & munimentum metis & corporis vt illius virtute, anima protegatur à co[n]sensu & opere peccati: corpus autem ab imminentibus malis & periculis, sit item illa perceptio ipsi ad medellam percipie[n]dam, contra vulnera & morbos animæ. Siquidem in hoc admirabili sacramento, contra omnem languorem & infirmitatem animi efficacissima continetur medicina: vt in præcedente libro circa explicationem adorationis viuificè crucis in die sancto paralceues dictum est. Neque solum in hoc gratiarum omnium promptuario continentur cunctaru[m] aroma- mata

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CANO. 178 Matthew 19: the commandments of the Lord: in the full observance of which life and salvation of the soul consist. “If you wish,” he says, “to enter into life, keep the com- mandments.” And to the lawyer enumerating the precepts written in the law, Luke 10 the Lord answered, “Do this, and you shall live.” Finally the priest prays: Wis. 1 that we may never be permitted to be separated from Christ, neither in this present age through fault (for just as perverse thoughts, so also evil deeds separate from God), nor in the age to come through the punishment of hell and the death second, from which the perpetual separation from God, the fountain of life, is brought about: a separation to be inflicted at last upon those who, placed to the left hand of the judge, will hear this most terrible sentence pronounced against themselves: “Depart, you cursed, into eternal fire.” Matthew 25 From this may our Lord Jesus Christ, blessed for ever, in his goodness free and deliver us. 76 In the second prayer placed here, the priest, considering his own frailty, would humbly profess himself, of himself, unworthy to receive this most sacred mystery, so that by this humble confession of his own unworthiness he may merit to be made worthy by God of this thing, who alone made the unworthy worthy, the unclean clean, and sinners just. He then asks that the reception of so worthy a sacrament may not turn to him into judgment and condemnation of the soul, with which the Apostle so terribly threatens all those who receive unworthily, when he writes to the Corinthians: 1 Cor. 11 “Whoever shall eat this bread and drink the Lord’s cup unworthily, shall be guilty of the body and blood of the Lord.” And again, “He eats and drinks judgment to himself: not discerning the body of the Lord.” Matthew 22 Such a dreadful judgment was expressed by the parable of the one who entered the wedding feast of the king’s son not clothed with a wedding garment and was ordered, with hands and feet bound, to be cast into outer darkness, where there will be weeping and the gnashing of teeth. Secondly the priest asks that this reception may be for him a protection and defense of mind and body, so that by its power the soul may be guarded from consent to and the deed of sin; and the body from imminent evils and dangers, and that the same reception may also be for him a healing to be received against wounds and diseases of the soul. For in this admirable sacrament, against every languor and weakness of the mind, there is contained a most efficacious medicine: as in the preceding book, in the explanation of the adoration of the life-giving cross on the holy day of Parasceve, it was said. Nor only in this treasury of all graces are contained all the aroma-

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EXPO. 179 & pigmenta virtutum: sed etiam tanquam salutaria antidota contra omne virus peccati in eos transfunditur, qui rite præparati ad hanc saluberrimam medicinam su- mendam accedunt. Sane percipiunt illi remediu[m] præsentaneu[m] contra quod cunque animæ vitium, quia eum in se recipiunt medicum qui solo verbo instaurat vniuersa, qui professus est se in nudum venisse non vt iustos vocaret, < Matth. 5> sed peccatores ad poenitentiam. Non est opus (inquit) va lentibus medico: sed male habentibus. Fateamur igitur per veram humilitatem nos male habere: vt mereamur à medico visitari & medellâ nostræ ægritudinis suscipere. Recognoscamus ex intimo cordis nos esse peccatores: vt ab eo qui venit in hunc mundum peccatores saluos face- re, vocemur ad gratiam & liberemur à culpa. Progredia- < Psal. 6> mur ab ipsum pedibus pij affectus, & præparemus illi cor- < Psal. 37> da nostra, tunc ipse vltro ad nos veniet dominus ad ser- < Psal. 40> uos, deus ad homines, iustus ad peccatores, medicus ad æ- grotos, vt nos sanet, & salutaris istius medicinæ efficiat participes. Clamemus ad ipsum cum propheta ex profun- do cordis nostri. Miserere mei domine quoniam infirmus < Matth. 8> sum: sana me domine quoniam conturbata sunt omnia o[mn]i sana mea, & non est sanitas in carne mea. Dicamus illi syncæ- ro affectu Domine miserere mei, sana animam mea[m] quia < Matth. 8> peccavi tibi. Et ipse quia benignus est medicus: protinus medellam nobis exhibebit in hoc sanctissimo sacram[en]to, < Matth. 8> omnis mali expultricé. 77 Demu[m] tertia oratio hic posi- ta, supta est ex verbo Cæturionis: natio[n]e quidé [con]tulis, sed < Psal. 101> fide & devotione veri Israelitæ & filij Abrahæ, de quo p- < Apoc. 1> testatur summa veritas in euangelio. Amé dico vobis, non inueni tantâ fide in Israel. Hic precatus dominu[m] nostrum < Psal. 101> pro sanitate pueri sui qui iacebat in domo paraliticus & < Apoc. 1> male torquebatur: vbi audiuit dominu[m] ex incredibili be- nignitate respondenté illi. Ego venia[m] & curabo eú, reveri- < Psal. 101> tus domini maiestate[m] & in suu[m] resiliens paruitate[m], humili- < Apoc. 1> ter respondit domino. Domine non sum dignus vt intres < Psal. 101> sub tectu[m] meu[m]: sed tatu[m] dic verbo & sanabitur puer meus. < Apoc. 1> Veru[m] dominus ipse qui humiliu[m] est exaltator, qui respicit < Psal. 101> in oratione[m] humiliu[m] & no[n] spreuit preces eorum: post præ- < Apoc. 1> claram fidei illius & devotionis comm[m]édatione[m] dixit illi. < Psal. 101> Vade, & sicut petisti fiat tibi: & sanatus est puer illius ex < M ij> < illa>

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EXPO. 179 and the pigment of virtues; but also as salutary antidotes against every poison of sin is poured out upon those who approach, duly prepared to receive this most wholesome medicine. Truly they receive a present remedy against whatever vice of the soul, because they receive in themselves the physician who by his word alone restores all things, who professed that he came naked not to call the just, < Matth. 5> but sinners to repentance. It is not necessary, he says, for the healthy to have a physician, but for those who are ill. Let us therefore confess by true humility that we are ill: that we may deserve to be visited by the physician and to receive a remedy for our sickness. Let us acknowledge from the inmost heart that we are sinners: that we may be called to grace and freed from guilt by him who came into this world to save sinners. Let us go < Psal. 6> forth toward him with the feet of pious affection, and let us prepare our hearts for him; < Psal. 37> then the Lord will of his own accord come to us, to servants, God to men, the righteous to sinners, the physician to the sick, < Psal. 40> that he may heal us, and make us partakers of this saving medicine. Let us cry to him with the prophet from the depth of our heart: Have mercy on me, O Lord, for I am weak; < Matth. 8> heal me, O Lord, for all my bones are troubled, and there is no health in my flesh. Let us say to him with sincere affection, Lord, have mercy on me, heal my soul, for < Matth. 8> I have sinned against thee. And he, because he is a kind physician, will at once show us a remedy in this most holy sacrament, < Matth. 8> the expeller of every evil. 77 Thirdly, the prayer here set forth is taken from the word of the Centurion: by nation indeed a Gentile, but < Psal. 101> by faith and devotion a true Israelite and son of Abraham, of whom the < Apoc. 1> highest Truth testifies in the Gospel, Amen I say to you, I have not found so great faith in Israel. He asked our Lord < Psal. 101> for the health of his son who lay at home paralyzed and < Apoc. 1> was grievously tormented: when he heard the Lord, with incredible bene- volence, answering him, I will come and cure him, reverent of the majesty of the Lord and falling back upon his own lowliness, he humbly answered the Lord: Lord, I am not worthy that thou shouldst enter < Psal. 101> under my roof; but only speak the word, and my son shall be healed. < Apoc. 1> Truly the Lord himself, who is the exalter of the humble, who looks < Psal. 101> upon the prayer of the humble and has not despised their petitions, after the highly commendable witness of that faith and devotion, said to him: < Apoc. 1> Go, and as thou hast asked, so be it done to thee; and his son was healed < M ij> of that affliction.

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CANO. 110 illa hora. Itaque huius exemplo, sacerdos iam consistens in præsentia illius qui cæli & terrę est dominus, qui iudex est constitutus viuorum & mortuorum, qui habet claues mortis & inferni, totus animo tremens & diuinæ maiestatis eius pedibus prouolutus: hanc profundit oratione suæ humilitatis (quæ vna summopere ad huius mysterij comunionem est necessaria) testem & explicatricem. Cæterum vt efficax sit coram oculis domini & accepta hæc oratio, non sufficit eâ sola voce proferre, sed vt proferenus cor humiliter de se sentiat imprimis oportet. quare enitendum summopere vt sacerdotis animus seipsum cuëtis aliis submittat, & se nihil esse coram propriis oculis existimet, quoniam qui se existimat aliquid esse cum nihil sit, ipse se seducit, vt ait Paulus. Et iacto huiusmodi in cordis penetralibus fundamento humilitatis, coram eo qui cordium & renum scrutator est, hanc protestetur humilitatem voce, expressâque oratione. < Gala. 6> Studeat item sacerdos celebrâs vt dignus sit admitti ad hoc sacrum coëuiuium: mente recumbere in novissimo loco, se omnibus abiectiorem meritisque minorem reputans, tantóque conuivio indignum, vt tâdem audire mereatur d domino à quo inuitatus est. Amice ascé de superius, & tunc erit ei gloria coram simul discumbentibus. Ad hanc autem sui exinanitionem deiectionemq; consequendam: multum confert clarorum insigniumque < Luc. 14> virorum qui mirifice coram deo: se humiliarunt, consideratio. Siquidem sancta Elizabeth in euangelio commodatissima, & spiritu sancto repleta arque prophetico munere illustris, ad præsentiam sacratissimæ virginis Maria atonita & admirabunda exclamauit. Et vnde mihi hoc: vt veniat mater domini mei ad me? Cuius exéplo & nos longè infra eam positi, præsentem conpicientes dominu[m] deu[m] nostru[m] qui intuetur abyssos & sedet super cherubim, qui de sursum venit & super omnes est, qui sacratam matrem suam & creauit, & omni gratiæ plenitudine exornauit: potiore iure dicere debemus. Et vnde mihi hoc: vt veniat dominus meus ad me? Et nihil inuenientes in nobis quod nostrum est nisi sordes & peccata, ad tantam illius benignitate & humilitatem stupere debemus, nihilque nobis sed totu[m] illius dignationi hunc ad nos accessu ascribere. Præ- tere a

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CANO. 110 that hour. Therefore, following his example, the priest, now standing in the presence of Him who is Lord of heaven and earth, who is appointed Judge of the living and the dead, who has the keys of death and hell, with his whole soul trembling and prostrate at the feet of His divine majesty, pours forth this prayer as the witness and interpreter of his own humility, which alone is most necessary for communion in this mystery. Moreover, in order that this prayer may be efficacious before the eyes of the Lord and accepted, it is not enough to utter it with the voice alone; rather, he who speaks must first feel his heart humbly within himself. Wherefore he must strive most earnestly that the priest’s mind submit itself to all others, and think itself to be nothing in its own eyes, since “he who thinks himself something, when he is nothing, deceives himself,” as Paul says. And after the foundation of humility has been laid in the innermost recesses of the heart, in the presence of Him who searches hearts and reins, let him proclaim this humility by voice and by expressed prayer. < Gal. 6> Let the priest likewise, as he celebrates, strive to be worthy to be admitted to this sacred banquet: to recline mentally in the lowest place, deeming himself lower than all others and less deserving, and unworthy of such a feast, so that at last he may deserve to hear from the Lord by whom he was invited: “Friend, go up higher,” and then it will be glory for him before those reclining with him. To attain this emptying and abasement of oneself, much is helped by the consideration of the illustrious and famous < Luc. 14> men who marvellously humbled themselves before God. For holy Elizabeth, most gracious in the Gospel, and filled with the Holy Spirit and distinguished by prophetic office, at the presence of the most sacred Virgin Mary, astonished and amazed, cried out: “And whence is this to me, that the mother of my Lord should come to me?” Following her example, we too, placed far below her, beholding present our Lord God who looks into the abysses and sits upon the cherubim, who comes from on high and is above all, who created His sacred Mother and adorned her with the fullness of every grace, ought by stronger right to say: “And whence is this to me, that my Lord should come to me?” And finding in ourselves nothing that is ours except filth and sins, we ought to be astonished at His great kindness and humility, and ascribe nothing to ourselves but everything to His gracious condescension in coming to us.

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EX PO. 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 detrectauit dicés. 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 pésaret 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 magnitiu- 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 diuinæ illius virtutis præsetia. 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 hospitæ & habitatoré. Et sicut Pe- trus co[n]fortatus est à domino his verbis. Noli timere: ex hoc enim eris i[m] homines capiens, ita & nos post veræ 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 iij mas

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EX PO. 181 Moreover, his son John the Baptist, filled with the Holy Spirit from his mother’s womb, and living apart in the desert from early childhood in wondrous austerity of life and remarkable frugality, so that, according to the testimony of the highest truth, “among those born of women there has not risen a greater,” professed that he was not worthy to loose the latchet of the shoes of Jesus Christ. He also, 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, humbly refused that office, saying: “Lord, I ought to be baptized by thee, and comest thou 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, who are not worthy to loose the latchet of the shoes of John the Baptist, when we stand in the presence of the dread majesty of God at the altar? Or what should the soul feel, which is not called there to loose his shoes, or even to wash him with water, as John did, but to gaze wholly upon him, to introduce him into the dwelling of our heart, and into our lodging and habitation? Surely, however much we may humble ourselves, we cannot humble ourselves enough before the greatness of the matter and the sublimity of the guest who comes. Yet as much as we can in spirit, let us freely confess that we are unworthy of his coming to us. Moreover, blessed Peter, struck with amazement at the catch of fishes, said in humility of heart to the Lord, not thinking himself worthy to stand in the presence of that divine power: “Depart from me, for I am a sinful man, O Lord.” And likewise we, unworthy to fall at the kisses of the feet of blessed Peter, when we behold before us the Lord and our Creator, must certainly proclaim ourselves unworthy to be in his presence; how much more, then, to receive him within us as guest and inhabitant. And just as Peter was strengthened by the Lord with these words, “Fear not; from henceforth thou shalt catch men,” so also after the humility of true contrition of heart and the confession of our wickedness and unworthiness, we shall feel inward consolation from the Lord, who will strengthen our hearts so that we may approach him with confidence and without fear. Finally, Mary Magdalene, who was wholly inflamed with divine love, and poured forth abundant tears at the Lord’s tomb,

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CANO. mas interni doloris testes, quo angebatur ob absentia[m] dominici corporis, non tamen admissa est ad sacroru[m] pedum domini contactum, sed illos amplexari gestiens hoc accepit responsum. Noli me tangere: nondu[m] enim ascendi patrem meu[m]. Quid nos igitur qui tepidi sumus, & ne scintillulam quidem diuini amoris in nobis percipimus aut excitare studemus: qui cor habemus duru[m] instar silicis, & nullas ad abluenda peccata aut cælestis regni desideriu[m] lachrymas elicere nouimus, quid nos in qua[m] de nobis sentire debemus? qui non solu[m] ad contactu[m] pedum domini: sed ad ipsum totum sumendu[m] stamus accincti, sane aliud nihil: qua[m] nos ex nobis ipsis quam maxime esse indignos, & nihil in nobis esse ob quod tantum audere aut tentare audeamus. 66 Demum his & consimilibus considerationibus animo ad sui humiliatione suscitato: dicere domino debem[ur] ex profundo cordis. Domine no[n] sum dignus vt intres sub tectum meum. Non sum (fateor) dignus ex mea iustitia, ex mea præparatione, ex mea operatione: cum tu ipse qui summa es veritas dixeris nobis. Cum feceritis omnia quæ præcepta sunt vobis: dicite quia servi inutiles sumus, quod debuimus facere, fecimus. Ipse verò qui non omnia quæ præcepta sunt mihi sed vix aliqua compleui, qui nec ea quæ debui feci, sed in multis tua præcepta transgressus su[m] & præuaricatus, quomodo dignus esse queam vt tu domine totius mundi creator & rector intres sub tectum meu[m], domu[m] scientiæ meæ tenebris peccatorum obscurâ & multis iniquitatibus sordidam? vbi nullus est virtutum splendor & ornatus pro tuæ maiestatis dignitate: vbi certe non est tuæ mansionis locus. Non enim delectaris habitare in tabernaculis peccatorum, sed in eorum cordibus qui te diligunt, qui sermonem tuum seruant & patris tui voluntatem faciunt, ad eos benigniter venis ô domine: & mansionem apud eos facis, sicut pollicitus es. Ad eos item qui te pulsantem audiunt, tibiq[ue]; cordis sui ostium aperiunt: intrare, & cum illis coenare promisisti. Sed quoniâ de illoru[m] numero non sum, vere non sum dignus vt intres sub tectu meum. Verùm quoniam peccatores non spernis neque à te reiicis, quando enim in terris visus es & cum hominib[us] < Marc. 10> couersatus, cu[m] illis diuersari, manducare & bibere dignatus es, vt illos benignitate tuæ couersatio[n]is sanares. Quo- niam

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CANO. But the witnesses of that inward sorrow, by which she was tormented on account of the absence of the Lord’s body, were not admitted to the touching of the Lord’s sacred feet; rather, as she was eager to embrace them, she received this reply: Do not touch me, for I have not yet ascended to my Father. What, then, shall we say of ourselves, who are lukewarm and do not perceive even a tiny spark of divine love within us, nor strive to stir it up; who have hearts as hard as flint, and know how to bring forth no tears either for washing away sins or for the desire of the heavenly kingdom? What, I say, ought we to think of ourselves, since we not only stand ready for the touching of the Lord’s feet, but even for receiving Him wholly, nothing else being certain than that we are, as much as possible, utterly unworthy, and that there is nothing in us on account of which we should dare or attempt so great a thing. 66 Finally, with his mind aroused to self-humiliation by these and similar reflections, we ought to say to the Lord from the depths of our hearts: Lord, I am not worthy that You should enter under my roof. I am not worthy, I confess, by my own righteousness, by my own preparation, by my own works; since You Yourself, who are supreme Truth, have said to us: When you have done all the things that are commanded you, say that we are unprofitable servants; we have done what we ought to do. But I, who have fulfilled not all the things commanded me, but scarcely any of them; who have not done even the things I ought, but have in many ways transgressed and violated Your commandments, how could I be worthy that You, Lord, creator and ruler of the whole world, should enter under my roof, the dwelling of my mind, darkened by the darkness of sins and defiled by many iniquities? There is there no splendor or adornment of virtues worthy of Your majesty; certainly there is not there a place for Your dwelling. For You do not delight to dwell in the tents of sinners, but in the hearts of those who love You, who keep Your word and do the will of Your Father: to such You come kindly, O Lord, and with them You make Your dwelling, as You have promised. To those also who hear You knocking, and open to You the door of their heart, You have promised to enter and to dine with them. But because I am not among their number, truly I am not worthy that You should enter under my roof. Yet since You do not despise sinners nor reject them from Yourself—when indeed You were seen on earth and conversed with men, You deigned to stay with them, to eat and drink with them, so that by the kindness of Your company You might heal them—therefore...

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EXPO. 181 n[ost]r[um] ite[m] ad te co[n]fugientes non repellis, sed vt parnuli ad te smerentur accedere præcepisti, illôsq; dulciter amplexus, benedictione tua dignatus es illoru[m] oro exéplo me peccatoré & paruulu[m] (quia indignum tua gratia) ne proiicias à facie tua. Rursum peccatricem illâ à contactu pedu[m] tuoru[m] non retecisti: sed multipliciter commendatâ peccatorum suoru[m] dimissione es consolatus. Mulieré ité illam passam multos annos fluxu[m] sanguinis, à tactu simbriæ vestimenti tui nô prohibuisti: sed iâ tua virtute sanatâ & treméte[m], mira verboru[m] tuoru[m] suauitate co[n]solatus es: dicens. Confide filia: fides tua te saluâ fecit. Denique Chananea[m] illa[m] mulieré importunitate sanctas tuas aures pulsanté semel & iteru[m] aspennari visus, tande oculis misericordiæ respeisti: & improbas hominu[m] preces tibi gratas esse demostras, demu[m] illi respondisti. O mulier, magna est fides tua, fiat tibi sicut petisti. Et sanata est filia eius ex illa hora. Ecce domine anima mea à dæmonio male torquetur, nô vno solum sed multis, vexat eâ superbia & inflatio: torquet ipsam cupiditas opu[m], cruciat illâ carnalis delectatio. Sed tu domine tâ- tû dic verbo: qui verbu[m] es patris coæternu[m], dic verbo virtutis tue quo coeli firmati sunt, quo dixisti dæmonio vexâ- ti puerum lunaticu[m]. Præcipio tibi vt ex eas ab eo: & ne amplius in eu[m] introeas, quo denique dixisti paralitico, surge & ambula, & co[n]tinuò surrexit sanus & ambulauit. Ita domine dic verbo, & sanabitur anima mea à morbis spiritua libus vitioru[m], à dæmonio grauiter infestâte, à paralisi & estu febrili, ab ignavia scilicet animi & ardore co[n]cupiscentiæ. Tuu[m] nanque dicere, facere est, dicente scriptura. Ipse dixit & facta sunt, ipse mâdauit & creata sunt. Sana me domine (dixit Heremias) & sanabor. Sic etia[m] dic verbo, & sanabitur anima mea per te cibu[m] salutiferu[m], quia cibus es spiritus nô carnis, cib[us] mentis non ventris. Ingredere igitur ô domine quæso ex sola bonitate tua tectum animæ meæ, quia sic ipsa sanabitur, & huiusmodi ingressus, spero, saluté mihi conferet. Ingressus es enim domu[m] Simonis, & so- cru[m] eius solo verbi imperio liberasti magnis febribus. Introisti domu[m] Pharisei, & peccatricé mulieré ab illecebris huius mudu[m] sanare dignatus es. Subiisti itidé domu[m] Matthi & Zachi, ac virique eoru[m] salute attulisti: grauibusq; vinculis cupiditatu[m] quib[us] obstringebatur ambos exemisti. M iiij Denique

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EXPO. 181 You do not repel us who flee to you, but you commanded that little children should be allowed to come to you, and, having sweetly embraced them, you deigned to bless them. By their example, receive me also, a sinner and little child, and, because unworthy of your grace, do not cast me away from your face. Again, you did not turn away that sinful woman touching your feet, but you comforted her by richly commending the remission of her sins. Likewise that woman who had suffered for many years from a flow of blood, you did not forbid to touch the hem of your garment; but, once healed by your power and trembling, you consoled her with the wondrous sweetness of your words, saying, “Take courage, daughter; your faith has made you well.” Finally, that Canaanite woman, who by her importunity pressed your holy ears once and again, seeming to be repelled, at last you looked upon with eyes of mercy; and you show that the prayers of those whom men reject are dear to you, when at length you answered her: “O woman, great is your faith; be it done to you as you have asked.” And her daughter was healed from that hour. Behold, Lord, my soul is grievously tormented by a demon, not by one only but by many; pride and swelling afflict it, the desire for riches torments it, carnal pleasure racks it. But do you, Lord, speak but the word; you who are the coeternal Word of the Father, speak the word of your power, by which the heavens were established, by which you said to the demon-possessed lunatic boy, “I command you, come out of him, and enter him no more”; by which also you said to the paralytic, “Rise and walk,” and immediately he rose up whole and walked. So, Lord, speak but the word, and my soul shall be healed from the spiritual maladies of vices, from the demon that fiercely besets it, from paralysis and feverish heat, that is, from the sluggishness of spirit and the burning of concupiscence. For your speaking is your doing, as Scripture says: “He spoke, and they were made; he commanded, and they were created.” “Heal me, Lord,” said Jeremiah, “and I shall be healed.” In the same way, speak but the word, and my soul shall be healed by you, a food of salvation; for you are food for the spirit, not for the flesh, food for the mind, not for the belly. Enter therefore, O Lord, I beg you, by your pure goodness, into the dwelling of my soul, for thus it will be healed, and such an entrance, I hope, will bring me salvation. For you entered the house of Simon, and by the sole command of your word you freed his mother-in-law from a great fever. You entered the house of the Pharisee, and deigned to heal the sinful woman from the enticements of this world. You also went up into the house of Matthew and Zacchaeus, and brought salvation to their men as well; and from the heavy bonds of desires by which both were bound, you delivered them. M iiij Denique

Transcription: ATR-1

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! i 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. Then, after entering the inn with two disciples, you revealed yourself to their eyes so that they might know you. Thus, Lord, by your saving entry into the dwelling of my soul, open my eyes, that I may know you, love you, and always honor you. Amen. By revolving this and similar holy meditations in the soul, it will humble itself under the mighty hand of God, and, placing its confidence in divine goodness, will cast itself wholly into his bosom. Prayer to be said in the very act of communion; first, in receiving the most sacred body. I will take the heavenly bread, and I will call upon the name of the Lord. The Body of our Lord Jesus Christ preserve my soul unto eternal life. Amen. In the receiving of the precious blood, let the priest say: What shall I render unto the Lord for all that he hath rendered unto me? I will take the chalice of salvation, and I will call upon the name of the Lord. Calling upon the Lord, I will praise him, 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 fully received, let the priest say: Your Body, O Lord, which I have received, and the Blood which I have drunk, may cleave to my inward parts; and grant that the stain of sin may not remain in me, whom so holy and pure sacraments have refreshed. Who live and reign with God the Father in the unity of the Holy Spirit, God, world without end. Amen. Another prayer: What we have taken with the mouth, O Lord, may we receive with a pure mind, and of a temporal gift may it become for us an everlasting remedy. Amen. When the prayers after communion are finished, let the priest say: Go, the Mass is ended. And let the minister respond: Thanks be to God. Then let him bless the people, saying: May the divine Majesty bless you and keep you with the blessing of heaven.

Transcription: ATR-1

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 fult & 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 ma[n]ducare, & pane cæli saturauit eos. nonne valentiore iure panis iste verus immò ipsa veritas: cælestis panis debet appellari? immò potius quia super cælum est: super cælestis iure dicetur. Hunc autem panem cælestem (inquit sacerdos) accipiam ego ægrotus & infirmus, cor hominis confirmantem: vt à cunctis morbis valeam sanari. Accipiam panem cælestem ego famelicus & esuries: quem qui gustauerit non esuriet in cæter num Accipiam eúdem panem ego inquietus & anxius: vt cor meum sta- biliat.

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EXPO. 185 and one Deity: Father, and Son, and Holy Spirit. Amen. Finally, bowing to the Most Holy Trinity, let him say: May the service of my bondage be pleasing to You, holy Trinity, and grant that the sacrifice which I, unworthy in the sight of Your majesty, have offered may be acceptable to You, and, by Your mercy, propitiatory for me and for all for whom I have offered it. Through Christ our Lord. Amen. When about to receive the sacred Body of Christ, the priest says those two prayers first placed in the text: according to the rite of certain churches. Others indeed, each according to the custom of his own church, say other prayers according to the feeling of their devotion, and rightly so. The first of them is taken, by a certain conformity and resemblance, from that verse of the one hundred and fifteenth Psalm: I will take the chalice of salvation, and call upon the name of the Lord, changing the chalice of salvation, according to the matter proposed, into the heavenly bread. Here the priest rightly calls the most holy Body of Christ heavenly bread. For the Lord thus calls it in the Gospel, when He says: Amen, amen I say to you, Moses did not give you the 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, of the Israelite manna, it was truly said—which was the symbol and figure of this life-giving bread—You gave them bread from heaven, containing in itself every delight and the sweetness of every taste. And again in Psalm 77: He gave them bread from heaven to eat, and filled them with the bread of heaven. Should not this truer bread, indeed this truth itself, by a still stronger right be called heavenly bread? Indeed rather, because it is above heaven, it shall rightly be called super-heavenly. But this heavenly bread (the priest says) will I receive, I who am sick and infirm, the bread that strengthens the heart of man, so that I may be healed of all diseases. I will receive the heavenly bread, I who am hungry and famished, for he who has tasted it shall hunger no more. I will receive the same bread, I who am troubled and anxious, so that it may steady my heart.

Transcription: ATR-1

CANO. biliat, & turbidos seculi fluctus sedet. Denique accipiam claudus & debilis hunc panem cælestem, inultatus à rege magno ad coenam: ad quam debiles & claudi sunt introdu et[iam], vt eius sumptione rectus ambulem in via domini & for tioriam. Et quoniam istud sacrificium laudis est, & ad dei laudem præsertim institutum: se nomen domini inuocaturum dicit sacerdos, & debitam diuino nomini laudem pia invocatione persoluturu[m], vt huiusmodi sumptio sit ad laudem, gloriam, & honore sui gloriosi nominis: quod est benedictum in secula. Amen. In secunda verò oratione ad sumptionem sacratissimi corporis dominici dicenda: supplex petit sacerdos, vt sacro sanctum illud corpus custodiat animam eius ab omni malo & prolapsione in peccatum, ne relabens in priora aut deteriora mala rursum crucifigat filium dei ostentuiq[ue]; habeat: ne etiam cum Iuda proditore osculo filium hominis tradat. Petit etiam quod huiusmodi sumptio fieri corporis Christi animam suam perducat in vitam eternam, quê admodum in imagine & vmbra manna datum filiis Israel in deserto per quadraginta annos peregrinationem vitæ præsentis signantes: eos demùm perduxit in terram promissionis. Et sicut panis ille subcinericius admonente angelo manducatus ab Helia: sua virtute perduxit eum ad montem dei Oreb. Est enim panis iste salutaris: convenien tissimum in hoc vitæ curriculo viaticum, quod ne deficiamus in via nos foueat, & ad optatum cælestis regni perducat habitaculum. 59 Deinde sumpturus preciosum Christi sanguinem sacerdos: duas itidem præmittit orationes, quarum prima tres complectitur versus psalterij. Duo primi eorum, ex psalmo centesimo decimoquinto sunt deprompti, in quib[us] magnitudinem beneficiorum domini in se collatorum considerans cum admiratione: erumpit in hanc interrogationem. Quid retribuam domino: pro omnibus quæ retribuit mihi? Scio (inquit) id rationi esse consentaneum: q[ui] pro acceptis beneficiis in argumentu[m] gratitudinis aliquid retribuatur, siatque saltem aliquanta co[m]pensatio eoru[m] quæquis accepit, per reciprocam alicuius boni redditionem. Veru[m] tot & tanta sunt dei in me beneficia: vt nihil prorsus habea[m] q[uod] illi digne retribuere quea[m]. Enimuerò me cum ante non sub-

Transcription: Translated (English)

CANO. He sits amid the billows of this blind and troubled age. Finally, lame and weak, I shall receive this heavenly bread, invited by the great king to the banquet, to which the weak and the lame are introduced, so that by partaking of it I may walk upright in the way of the Lord and be made stronger. And since this is a sacrifice of praise, and especially instituted for the praise of God, the priest says that he will invoke the name of the Lord and, by holy invocation, render the due praise to the divine name, so that this receiving may be unto the praise, glory, and honor of His glorious name, which is blessed for ever. Amen. In the second prayer, however, to be said for the reception of the most sacred body of the Lord, the priest humbly asks that that most holy body may guard his soul from every evil and from falling into sin, lest, falling back into former or worse evils, he again crucify the Son of God and hold Him up to scorn; lest also, with Judas the betrayer, he deliver up the Son of Man with a kiss. He also asks that this receiving of the body of Christ may bring his soul to eternal life, just as, in image and shadow, the manna given to the sons of Israel in the desert during the forty years signified the pilgrimage of this present life and at last led them into the land of promise. And as that cake baked on the coals, eaten by Elijah at the angel's command, by its virtue brought him to the mountain of God, Horeb. For this bread is saving: the most fitting viaticum in this course of life, whereby we may be nourished on the way, lest we faint, and be brought to the desired dwelling of the heavenly kingdom. 59 Then the priest, about to receive the precious blood of Christ, likewise offers two prayers, of which the first contains three verses from the Psalter. The first two of them are taken from the one hundred and fifteenth psalm, in which, considering with wonder the greatness of the benefits bestowed upon him by the Lord, he breaks forth into this question: What shall I render unto the Lord for all that he hath rendered unto me? I know, he says, that it is fitting to reason that, for benefits received, something should be rendered in gratitude, and that there should be at least some compensation for those things one has received, by a reciprocal return of some good. But so many and so great are God's benefits toward me that I have nothing at all which I can duly render to Him. Indeed, before this I had not even

Transcription: ATR-1

EX PO. 187 subsisterê: creavit ad Imaginem & similitudine suâ. Deinde perditum me redemit magno sui sacrosancti sanguinis precio. Insuper cu[m] essem natura filius iræ: regenerauit me ex aqua & sp[irit]u sancto in sp[irit]e vir[um] etor[um]. Sæpius dehinc me ip sum à se auersum paterna benignitate expectauit: & reuocauit ad poenitentiam. Nunqua[m] denique petenti mihi gratiam bene agendi denegauit: & demùm ad sancti altaris ministerium me licet indignu[m] admisit Quid igitur illi pro tot & tantis bonis retribuam? certè nihil meum habeo: quod digne illi retribuere possem, nihil enim meum est qua[m] pec catu[m]: quòd sponte mea & ipso domino non authore sed p[ro]hibente comisi. Atqui non illud dignu[m] est quod retribuatur: cum non sint mala pro bonis retribuenda. Bonum aute[m] omne quod habeo: ab ipso est totius bonitatis vberrimo fonte, & desursum descendit à patre luminum. Non igitur id meum dicere possum: sed illius esse à quo accepi. Quod si meum quoquo pacto dici possit opus quod adiutore deo facio, propter liberam voluntatis meæ cooperatione[m]: id omne longè minus est quam præclara illa dona quæ ex sola bonitate sua in me contulit. Cum itaque nihil mihi sit, quod vel vni datorum à deo donorum æqua compensatio ne satisfaciat aut respondeat: scio quid faciam: nihil certè illi meum retribuam, sed de suo illi reddam quod in singulare contulit nostro generi munus, calicem scilicet salutaris accipiam, calicem illum præclarum noui testamenti in suo sanguine, calicem inquam Iesu Christi, qui est salutare nostru[m] & saluator mundi, calicé vtiq[ue]; passionis, quem voluntate patris bibit, & ex quo nobis æternæ salutis fluenta propinauit. Eundem illi calicem offeram, & nunc biba[m] cu[m] gratiarum actione & inuocatione nominis eius, cui omnis debetur honor & gloria. At verò tertius versus, ex psalmo 17. desumptus est, in quo sacerdos eandé quæ in fine præcedentis versus posita est sententiam repetésait. Laudas inuocabo dominum. Laudans (inquit) Christum de tanto exhibito beneficio, quo non solum hunc sanguinem effudit in redemptionem nostram, sed & ipsum in potum nobis salutarem dedit, inuocabo dominum & beneficentiam eius magnificabo, ad eum pia cordis mei vota feram, precésque meas supplex convertam. Vnde & hoc consequar animæ præsidium, quòd ab inimicis meis cum corporalibus tum

Transcription: Translated (English)

EX PO. 187 He will subsist: He created me in His image and likeness. Then He redeemed me, when lost, at the great price of His most holy blood. Moreover, though by nature I was a child of wrath, He regenerated me from water and the Holy Spirit into a spiritual man. Often thereafter, when I had turned away from Him, He patiently awaited me in fatherly kindness and recalled me to repentance. Finally, He never denied me, when I asked for grace to do well; and at last He admitted me, though unworthy, to the ministry of the holy altar. What then shall I render to Him for so many and such great benefits? Surely I have nothing of my own that I could worthily repay Him with; for nothing is mine except sin, which I of my own will committed, and not by the Lord’s authorizing it, but by His forbidding it. Yet even that is not worthy to be returned, since evil things are not to be repaid for good things. But every good thing that I have is from Him, from the most abundant fountain of all goodness, and descends from above, from the Father of lights. Therefore I cannot call it mine, but rather His from whom I received it. And if the work which I do with God’s help, by the free cooperation of my will, can in some sense be called mine, all of that is far less than those splendid gifts which He has bestowed on me out of His sole goodness. Since, then, I have nothing that could satisfy or correspond to even a single one of the gifts given by God as an equal recompense, I know what I shall do: I shall assuredly render Him nothing of my own, but from what is His I shall return to Him that singular gift He bestowed on our race, namely, I shall take the chalice of salvation, that glorious chalice of the New Testament in His blood, the chalice, I say, of Jesus Christ, who is our salvation and the Savior of the world, indeed the chalice of His Passion, which He drank by the will of the Father, and from which He offered us the streams of eternal salvation. That same chalice I shall offer to Him, and now I shall drink with thanksgiving and invocation of His name, to whom all honor and glory are due. But the third verse, taken from Psalm 17, is one in which the priest repeats the same statement that was set down at the end of the preceding verse. “I will call upon the Lord while praising.” While praising Christ, he says, for so great a benefit shown forth, by which He not only poured out this blood for our redemption, but also gave it to us as a salutary drink, I will call upon the Lord and magnify His kindness; to Him I shall bring the devout vows of my heart, and to Him I shall humbly turn my prayers. And thus I shall obtain this protection for my soul, that from my enemies, together with bodily...

Transcription: ATR-1

CANO. Exod. 21 tum spiritualibus saluus ero: Saluauit quondam populum Hebræorum sanguis agni immolati. super vtrunque poste[m] domus & in superliminari positus, ab exterminatore primogenitorum, & liberauit eundem à fornace ferrea Aegy pti. Quidni igitur sanguis veri agni nos saluabit ab inimicis nostris: vt non præualeant nobis: neque suâ in nos maliciam exercere queant? Exod. 13. 1 Secunda verò oratio ad sumptionem calicis dicenda postular quòd sacratissimus Christi sanguis custodiat animam sumentis in vitæ innocentia & cordis puritate: ne post illius sumptionem relabens in peccata ipsum inhonoret & à Christo recedat, sicut Iudas infælix & miser post sumptionem huius mysterij seipsum separauit à consortio Christi & condiscipulorum, consectatusque est pharisæorum conciliabula: & vili admodum precio illum postea tradidit sanguinem quem antè de manu domini sumpserat, sicut ipse deinde tanti criminis conscius: nequicquam confessus est: dicens. Peccavi tradens sanguinem iustum. Custodiat insuper sanguis ille preciosus animam meam (orat sacerdos) à percussione & plaga dæmonis: ne primogenita mea, bona scilicet opera præterita per superueniens malum extinguantur, sicut olim sanguis agni typici & figuralis custodiuit filios Israel: ne ab angelo percutiente primogenita Aegypti læderentur. Perducat etiam sanguis Christi animam meam in vitam æternam: sicut olim patres sancti de lacu inferiori educi sunt virtute huius sanguinis in gaudia paradisi, quemadmodum dicit Zacharias. Tu verò in sanguine testamenti tui eduxisti vinctos tuos de lacu: in quo non erat aqua, consolationis scilicet salutaris. Promisit enim idipsum nobis etiam Christus: cum ait. Qui bibit meum sanguinem: habet vitam æternâ. Ipse sanè in hanc requiem semel introiuit per suum proprium sanguinem: & in sancta, æterna redemptione inuenita. Nobis quoque fiduciam introcundi per hunc sanguinem contulit: dicente apostolo. Habentes itaque fiduciam fratres in introitu sanctorum: per sanguinem Christi. Porrò in prima orationum, post sumptam communione petit sacerdos quod ipsius sumpti sacramenti virtus adhæreat, immane atque visceribus eius: non quidem corporalibus

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CANO. Exod. 21. Then spiritually shall I be saved: the blood of the slain lamb once saved the people of the Hebrews, when it was put upon both doorposts of the house and on the lintel, from the destroyer of the firstborn, and delivered them also from the iron furnace of Egypt. Why then should not the blood of the true Lamb save us from our enemies, so that they may not prevail over us, nor be able to exercise their malice against us? Exod. 13.1. The second prayer to be said at the receiving of the chalice asks that the most sacred blood of Christ may guard the soul of the communicant in innocence of life and purity of heart, lest after receiving it, by relapsing into sins, he dishonor it and depart from Christ, as Judas the unhappy and miserable man, after receiving this mystery, separated himself from the company of Christ and his fellow disciples, and followed the counsels of the Pharisees; and for a very small price afterward delivered up that blood which he had first received from the hand of the Lord, as he himself later, conscious of so great a crime, confessed to no avail, saying: “I have sinned in betraying innocent blood.” May that precious blood also guard my soul, the priest prays, from the stroke and blow of the devil, lest my firstborn, that is, my good works of the past, be extinguished by an ensuing evil, just as once the blood of the typical and figurative lamb preserved the children of Israel so that the firstborn of Egypt might not be harmed by the destroying angel. May the blood of Christ also bring my soul to everlasting life, as once the holy fathers were brought up from the lower pit, by the power of this blood, into the joys of paradise, as Zacharias says: “Thou also in the blood of thy testament hast brought forth thy prisoners from the pit, wherein there was no water,” that is, of saving consolation. For Christ promised this same thing to us also, when he said: “He who drinks my blood has eternal life.” He himself indeed entered into this rest once through his own blood, and obtained holy and everlasting redemption. To us also he granted confidence to enter by this blood, as the apostle says: “Having therefore, brethren, confidence to enter into the holy places through the blood of Christ.” Moreover, in the first of the prayers, after communion has been received, the priest asks that the virtue of the sacrament received itself may adhere, greatly and even to his inward parts: not indeed bodily

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EXPO. 189 poralibus sed spiritualibus ipsius animæ, quæ sunt memo- ria intellectus & voluntas, tres eius vires nativæ, in quib[us] elucet summæ trinitatis & vnius deitatis imago. Sunt enim virtutes illæ naturales, intimæ ipsi animæ: sicut viscera ma terialia sunt intima corpori. Neque absurda videri debet hæc viscerum acceptio pro internis animæ nostræ poten- tiis, quoniam ea in sacris literis frequens est, vt in psalmo, & spiritum rectum innoua in visceribus meis. Et in canti- co Zachariæ. Per viscera misericordiæ dei nostri: in quib[us] < Psal. 50: Luc. 1. Phil. 2> visitauit nos oriens ex alto. Et Paulus ad Philippenses scri bens ait, quomodo cupiam omnes vos esse in visceribus Ie su Christi. Et permultis aliis in locis: vbi tantum de visce- ribus spiritualibus sit sermo. Postulat autem missam cele- brans ipsum quod sumpsit sacramentum adhærere suis vi sceribus: non quidem secundum substantiam & rei adhæ- rentiam, quemadmodum cibus sensibilis adhæret stom- cho, sed secundum virtutem & efficaciam: per quam me- moria intellectualis iugem habeat diuinorum beneficio- rum cælestiumque bonorum recordationem, intellectus, rectam eorum quæ credenda sunt & agenda cognitionem voluntas verò: promptam & ardentem bonorum & deo placentium operum prosecutionem. Neque id quidem in transitu & perfunctorie: sed permanenter & indesinenter. Sicut enim non prodest cibus qui non immanet stom- cho: sed more fluidi liquoris pertransit, nullo post se nutri mento relicto, ita nec prosunt ea quæ spiritualiter anima[m] vegetant: si in transcursu tantum & sine diuturna adhæsio sione illi offeruntur & ingeruntur. 83 Deinde exposcit sacerdos vt nulla in ipso maneat scelerum macula peccatorumque ante commissorum la- bes aut reatus, sed si quid reliquum in ea fuerit sordis: id totum efficacia huius toti sacramenti abradatur. Deus e- nim ipse qui sumitur: ignis consumens est omnem pecca- ti scoriam exurensque spirituali & sacro incendio omnes noxios humores vitiorum in anima. Ipse itidem lux est clarissima illuminans tenebras nostras, & omnem iniqui- tans caliginem infusione sui luminis effugans. Et id certè rationabile est & æquum, quòd locum in eo non habeat sordes peccatorum, quem tam pura & sancta refecerunt sa- cramenta, refectione quidem non corporali sed spiritualis per

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EXPO. 189 not to the bodily, but to the spiritual powers of the soul itself, which are memory, intellect, and will, its three native faculties, in which the image of the supreme Trinity and of the one Godhead shines forth. For these natural virtues are most inward to the soul, just as the material entrails are inward to the body. Nor should this usage of “entrails” for the inward powers of our soul seem absurd, since it is frequent in sacred Scripture, as in the Psalm: “and renew a right spirit in my inward parts.” And in the canticle of Zacharias: “Through the tender mercy of our God,” “whereby the dayspring from on high hath visited us.” And Paul, writing to the Philippians, says: “How I long after you all in the bowels of Jesus Christ.” And in many other places, where mention is made only of spiritual entrails. But when the priest celebrates the Mass, he asks that the sacrament he has received may adhere to his inward parts, not indeed according to substance and bodily adhesion, as sensible food adheres to the stomach, but according to virtue and efficacy; by which the intellectual memory may have a continual recollection of divine benefits and heavenly goods, the intellect a right knowledge of what must be believed and done, and the will a ready and ardent pursuit of good works pleasing to God. And this not merely in passing and superficially, but permanently and without ceasing. For just as food does no good if it does not remain in the stomach, but passes through like a fluid liquid, leaving no nourishment behind, so neither do those things profit the soul spiritually if they are offered and imparted to it only in passing and without lasting adherence. 83 Then the priest asks that no stain of crimes, nor guilt or defilement from sins formerly committed, remain in him, but that if any filth is left there, all of it be scraped away by the power of this whole sacrament. For God himself, who is received, is a consuming fire, burning away all dross of sin and with spiritual and sacred fire consuming all noxious humors of vice in the soul. He likewise is the clearest light, illuminating our darkness and, by the infusion of his light, driving away every cloud of wickedness. And this is certainly reasonable and just, that there should be no place in him for the filth of sins, whom such pure and holy sacraments have refreshed, a refreshment indeed not bodily but spiritual.

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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 sacram Christi corpus aliud est rei que substantia differens à sanguine: & sanguis eius à corpore. Attendendo autem id ipsum quod consequenter & concomitatione quadam sub hisce speciebus integrè continetur: vnum sæpenumero dicitur sacramentum, quia vt canis ecclesia: caro cibus, sanguis potus, manet tamen CHRISTVS totus sub vtraque specie. In secunda verò oratione post perceptionem sacramenti petit sacerdos, vt sacram 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. Reg. 5. 4. Reg. 17> for the remembrance of God’s benefits, a more ready disposition, an illumination of the mind, and a direction of the will toward good. For there is no participation of righteousness with iniquity; neither is there any fellowship of light with darkness; likewise there is no agreement of Christ with Belial; neither is there consent between the temple of God and idols. Therefore 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 it must be constantly sought of us that no stain of wickedness remain in our soul, which these most holy sacraments have refreshed with life-giving nourishment. Now these sacraments are here spoken of 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 species 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 and distinct species of bread and different species of wine, and also because of the diversity of the things immediately and chiefly contained, since Christ’s sacred body is one thing, differing in substance from the blood, and his blood from the body. But if we attend to that same thing which consequently and by a certain accompaniment is wholly contained under these species, it is often said to be one sacrament, because, as the Church says, flesh is food and blood is drink; yet CHRIST remains whole under either species. In the second prayer after the reception of the sacrament, the priest asks that this sacred mystery, which has been received 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 obtained; for the sacramental reception is of no benefit—indeed it is very harmful—unless spiritual reception be joined to it, and participation in that grace. Secondly, he likewise asks that from this temporal gift, namely participation in the sacred mysteries by visible signs, given for a time and for the course of this life (for in the other life there will be no use of this sacrament: where, all veils of signs having been removed, we shall see Chri-

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EXO. 191 Christum sicuti est, quemadmodum post introitum filiorum Israel in terram Chanaam ipsis repromissam defecit illis manna: quod quadraginta annos in deserto eos aluerat) hat illi & omnibus sumentibus & ore & spiritu: < Ios. 6.> remedium sempiternum contra vitia & tentationes, vt hoc cibo & potu confortati non excidamus vnquam virtute: sed perducamur ad vitam æternam. secundum illud domini promissum. Qui manducat hunc panem viuet in æternum. 84 Deinceps post completas orationes communionis & ablutioni subiungi solitas, & postremam populi salutationem, denunciat sacerdos siue diaconus expletum esse altaris sacrificium, his verbis. < Ioan. 6.> Ite: missa est, id est discedite hinc & vestras quisque redite domos, quia missæ officium & preces pro vobis fundendæ sunt finitæ. Vbi missa non intelligi debet esse participium præteriti temporis, cum nullum habeat substantium cui cohæreat, & non soleat in oratione Latina adiectuum referri ad substantium subauditum, sed primæ inflexionis nomen est substantium, significans (sicut in libri huius exordio dictum est) ipsum altaris ministerium sacrificiumque & officium conficiendæ eucharistiæ. Intelligatur autem ad completiorem sensum habendum in secunda orationis particula, completa siue perfecta, vt sensus sit. Ite nunc ad vestra habitacula: quoniam missa est consummata siue finita Cæterum dicitur hæc missæ conclusio in diebus festis & officiis solennibus: cum in matutino eiusdem diei officio canitur canticum. Te deum laudamus, te dominum confitemur. Te æternum patrem omnis terra veneratur. Tibi omnes angeli, tibi cæli & vniuersæ potestates, Tibi cherubin, & seraphin incessabili voce proclamant. Sanctus, Sanctus, Sanctus dominus deus sabaoth. Pleni sunt cæli & terra maiestatis gloriæ tuæ. & in officio missæ profertur hymnus angelicus. Gloria in excelsis deo, & in terra pax hominibus bonæ voluntatis. In aliis verò diebus vt ieiuniorum & non solennibus, in quibus supradicta cantica prætermittuntur, sacerdos missam hoc fine terminat. Benedicamus domino, quo & omnes horæ canonicæ concluduntur, ad significandum quod in curusque operis fine deum omnis boni authorem laudare debe-

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EXO. 191 Christ, as He is, just as after the entry of the children of Israel into the land of Canaan promised to them manna failed them—which had fed them for forty years in the desert— He is for them and for all who receive with mouth and spirit: < Jos. 6.> an everlasting remedy against vices and temptations, so that, strengthened by this food and drink, we may never fall from virtue: but may be brought to eternal life, according to the Lord’s promise: He who eats this bread shall live forever. 84 Thereafter, after the prayers of Communion are completed and the ablutions usually added, and after the final salutation of the people, the priest or deacon announces that the sacrifice of the altar has been completed, in these words: < Ioan. 6.> Go: the dismissal is made, that is, depart hence and let each of you return to your homes, because the office of the dismissal and the prayers to be offered for you are finished. Here missa is not to be understood as a participle of the past tense, since it has no substantive with which it is joined, and in Latin speech an adjective is not ordinarily referred to an implied substantive, but it is a substantive noun of the first declension, signifying (as was said at the beginning of this book) the very ministry of the altar and the sacrifice and office of the making of the Eucharist. But it is to be understood, for a fuller sense, in the second part of the sentence, as completed or perfected, so that the sense is: Go now to your dwelling places, because the Mass has been consummated or finished. Moreover, this conclusion of the Mass is said on feast days and solemn offices, when in the matins office of the same day the hymn is sung: Te deum laudamus, te dominum confitemur. Te æternum patrem omnis terra veneratur. Tibi omnes angeli, tibi cæli & universæ potestates, Tibi cherubin, & seraphin incessabili voce proclamant. Sanctus, Sanctus, Sanctus dominus deus sabaoth. Pleni sunt cæli & terra maiestatis gloriæ tuæ. And in the Mass office the angelic hymn is said: Gloria in excelsis deo, & in terra pax hominibus bonæ voluntatis. On other days, however, such as fasting days and non-solemn days, on which the aforesaid hymns are omitted, the priest ends the Mass with this conclusion: Benedicamus domino, by which all the canonical hours also are concluded, to signify that at the end of every work one ought to praise God, the author of all good things.

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C A N O. 192 debemus. At verò ad vtramque dictarum conclusionu[m] re- spondet chorus, aut minister pro populo, deo gratias, id est < Luc.18> ipsi dicamus agam q[ui] gratias de missæ co[n]summatione & sa- croru[m] mysterioru[m] co[m]pletione, ne merito nobis impingatur & exprobetur ingratitudo, vereq[ue]; de aliquo nostru[m] id dica- tur. Non est inuentus qui rediret & daret gloriam deo. Est enim gratiarum actio, cùm in cæteris à deo perceptis bo- nis, tum in hoc excellentissimo domo sacrificij salutaris: apprime necessaria, & nequaquam prætermittenda. In missa autem pro defunctis celebrata dicitur hæc con- clusio. Requiescant in pace, vt finis huius missæ respon- deat principio: in quo eis æterna requies postulatur. Quoniam enim totum illud officium peculiariter ordina- tur 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 complean- tur. 85 Demùm abeuntem populum benedicit sacerdos, aut < Psal.66> ea quæ in litera posita est, aut alia quavis benedictione, se cundum suæ ecclesiæ ritum. Ea quidem benedictio quam habet litera, & ipsius deitatis unitatem exprimit, cum no- minatur in ipsa, diuina maiestas & vna deitas, & diuina- rum etiam personarum trinitatem, cum nominatim illæ suo ordine subnectuntur, quemadmodum & in psalmo prophe ta diuinam nobis imprecans benedictionem, idem myste- rium vnitatis ipsius dei & trinitatis personarum subinsinua uit dicens. Benedicat nos deus deus noster, benedicat nos deus, & metuant oum omnes fines terræ. Sanè hic benedi- < Gen.49> cendi ritus ex veteri testamento suam sumpsit originem, in quo legitur Iacob moriturus singulis filiorum suorum benedixisse. Et Moyses itidem morri propinquus, singulis < Deut.33.> tribubus filiorum Israel benedictionem dedisse scribitur. < Leui.9.> Insuper Moyses & Aaron (vt habet Leuiticus) expletis sa- < Num.6.> crificiis & holocaustis intrauerut tabernaculum testimoni & deinde egressi benedixerunt populum. Quinimmo & be- nedictionis faciendæ formam dominus expressit, cum di- xit Moysi. Loquere Aaron & filiis ei. Sic benedicetis filiis Israel, & dicetis eis. Benedicat tibi dominus, & custodiat te. Ostendat dominus faciem suam tibi, & misereatur tui. Con-

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C A N O. 192 we ought. But indeed to both of the said conclusions the choir answers, or the minister for the people, “Thanks be to God,” that is, let us ourselves say “I give thanks” for the completion of the Mass and the accomplishment of the sacred mysteries, lest ingratitude be rightly charged against us and reproached, and lest this be said in truth of some one of us: “There was none found that returned and gave glory to God.” For it is an act of thanksgiving, when in the other goods received from God, and especially in this most excellent offering of the saving sacrifice, it is most necessary, and by no means to be omitted. In the Mass, however, celebrated for the dead, this conclusion is said: “May they rest in peace,” so that the end of this Mass may correspond to the beginning, in which eternal rest is sought for them. For since that whole office is especially ordered to obtain rest for the dead, therefore peaceful rest is sought for them at the beginning of the Mass, in the middle, and at the end. And here the choir or minister answers for the people: “Amen,” that is, so be it as is asked, and may our pious desires be fulfilled. 85 Finally the priest blesses the departing people, either with that blessing which is set down in the text, or with any other blessing, according to the rite of his church. Indeed, that blessing which the text contains expresses both the unity of the Deity itself, when there is named in it the divine majesty and one Godhead, and also the Trinity of the divine persons, when they are expressly added in their order; just as in the psalm, the prophet, invoking for us the divine blessing, hinted at the same mystery of the unity of God himself and of the Trinity of persons, saying: “May God, our God, bless us; may God bless us; and may all the ends of the earth 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 likewise Moses, near death, is written to have given a blessing to each of the tribes of the sons of Israel. Moreover Moses and Aaron (as Leviticus has it), after the sacrifices and burnt offerings were completed, entered the tabernacle of witness, and then, having gone out, blessed the people. Nay, even the Lord expressed the form of blessing to be used when he said to Moses: “Speak to Aaron and to his sons. Thus shall you bless the sons of Israel, and shall say to them: The Lord bless thee, and keep thee. The Lord show his face to thee, and have mercy on thee.” Con-

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EXO. 193 Convertat dominus vultum suum ad te: & det tibi pacem. Inuocabuntque nomen meum super filios Israel: & egobenedicam eis. Quibus postremis verbis: dominus innuit se principalem benedictionis authorem & datorem, sacerdotes autem tantum esse ministros ipsius benedictionis: quorum officio & ministerio dominus populo suo benedictionem elargitur. Et ergo sacerdos ipsam benedictionis formam pronuncians: optando loquitur, exoptans vt dominus populum benedicat & custodiat. Sic & Salomon oblatis victimis in dedicatione templi: benedixit populo. Et < 3. Reg. 8.> omnium est potissimum exemplum, dominus noster Iesus Christus, rex simul & sacerdos ascensurus in cælum discipulis benedixit: vt scribit Lucas in fine sui euangelij. < Luc. 24.> Eleuatis (inquit) manibus: benedixit eis. & factum est dum benediceret illis: recessit ab eis & ferebatur in cælum. 86 Postremum sacerdos expleta benedictione ad populum: summæ trinitatis inuocat maiestatem (à qua benedictionem dari populo postulavit) ea ratione quæ in calce literæ posita est. In qua primùm petit quòd obsequium suæ seruitutis, scilicet ipsius gradus sacerdotalis quo fungitur vt ministerium altaris in offerendo hoc sacrificio exequatur: placeat ipsi sanctæ trinitati, non tam ex offerentis deuotione quam eius cui sit oblatio dignatione, qua de[us] ipse benignissimus pro immensitate suæ bonitatis dignatur etiam illa acceptare: quæ ex offerentium conditione min[us] digna sunt vt acceptentur Ita sanè condescendit ipsa diuina benignitas nostræ infirmitati: vt quæ pro tenuitate nostra offerimus & si nequaquam talia sint quæ eius debentur maiestati: illa tamen ex beneplacito suo grata habet & accepta. Huiusmodi igitur condescensionem & acceptione dei circa id obsequium iam in officio altaris exhibitum: expostulat ipse sacerdos. Deinde suplex orat quòd hoc sacrificium, diutæ maiestatis oculis oblatum sit illi acceptabile, non solum ex parte oblati muneris quod nunquam ipsi displicere potest: verumetiam ex parte offerentis, vt quantulacunque eius deuotio acceptetur à deo. Sit etiam idem sacrificium, & ipsi offerenti & omnibus Christianis tam viuis quam defunctis pro quibus illud obtulit, propitiabile, vtile & salutare: ad diluenda peccata & consequendam gratiam. Et quo facilius exaudiatur sacerdos: hæc su- prædicta N

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EXO. 193 The Lord turn his face toward thee, and give thee peace. And they shall invoke my name upon the children of Israel, and I will bless them. By these last words the Lord indicates that he is the principal author and giver of the blessing, and that the priests are only the ministers of that blessing: by whose office and ministry the Lord bestows blessing upon his people. Therefore the priest, pronouncing the very form of blessing, speaks by way of wishing, desiring that the Lord bless and preserve the people. Thus also Solomon, after offering victims at the dedication of the temple, blessed the people. And the most outstanding example of all is our Lord Jesus Christ, king and priest together, who, about to ascend into heaven, blessed the disciples, as Luke writes at the end of his Gospel. And lifting up his hands, he blessed them. And it came to pass, while he blessed them, he parted from them and was carried up into heaven. 86 After the priest has completed the blessing to the people, he invokes the majesty of the Most Holy Trinity, from whom he had asked that the blessing be given to the people, in the manner set down at the end of the letter. In it he first asks that the service of his ministry, namely the priestly order by which he officiates as minister of the altar in offering this sacrifice, may be pleasing to the Holy Trinity, not so much because of the devotion of the offerer as because of the dignity of that to which the offering is made; for God himself, most gracious, by the greatness of his goodness deigns even to accept those things which, by reason of the condition of the offerers, are less worthy to be accepted. Thus indeed does divine goodness condescend to our weakness, so that those things which we offer according to our small means, although they are by no means such as are due to his majesty, nevertheless he receives them as pleasing and acceptable by his good pleasure. Therefore the priest himself asks for such condescension and acceptance of God concerning that service already performed at the altar. Then he humbly prays that this sacrifice, offered to the eyes of the divine majesty, may be acceptable to him, not only on account of the offered gift, which can never displease him, but also on account of the offerer, so that whatever little devotion he has may be accepted by God. May the same sacrifice also be propitiatory, useful, and salutary both for the offerer himself and for all Christians, whether living or departed, for whom he has offered it, for the washing away of sins and the obtaining of grace. And in order that the priest may be heard more easily, these aforesaid

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CANO. 194 prædicta deposcit sibi præstari non ex suis meritis & operibus iustitiæ quæ fecerit, sed ex diuinæ misericordiæ magnitudine & miseratrice eius bonitate. Similiter eadem petit sibi indulgeri per Christum dominum nostrum in cuius nomine quicquid petere volumus est postulandu[m], & quicquid postulatum fuerit haud dubiè vt promisit impetrabitur. Cui pro expleta expositione familiari ipsius sacri canonis, & huius tertij libri absolutionesit laus, honor & gloria in secula seculorum. Amen. TERTII LIBRI ELUCIDATORIJ ecclesiastici, Finis.

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CANO. 194 The aforesaid he asks to be granted to himself not from his own merits and works of righteousness, which he has done, but from the greatness of divine mercy and its merciful goodness. Likewise he asks that the same may be granted to him through Christ our Lord, in whose name whatever we wish to ask must be sought, and whatever has been sought will surely be obtained, as he promised. To him, for the completed exposition of the familiar meaning of this sacred canon, and of this third book, be praise, honor, and glory forever and ever. Amen. THE THIRD BOOK OF THE ECCLESIASTICAL ELUCIDATOR, End.

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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 seclæ 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 operæprecium 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 diversa dissecare, quoru discrime & differê- tia hoc metro no ignobili explicata traditur. Legib[us] arctatur metru: sed prosa vagatur. At verò hoc loco nome plæ ex

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EXPO. ELVCIDATORILEC- CLESIASTICI LIBER quartus: Explaining the prose to be said in the office of the Mass. At Advent of the Lord: prose. O life everlasting, unfailing light of the world. Eternal Light, and truly our redemption. 2 Taking pity on the human race as it was perishing, thou didst come among the gods who were striving for life. 3 Not remaining above, thou didst descend to the depths: by thine own mercy. 4 Then, by thy spontaneous grace, taking on human nature, thou didst save all things that had been lost on earth, bringing joys to the world. 5 Do thou, O Christ, cleanse our souls and bodies, that thou mayest possess us as bright habitations. At thy first coming justify us; at thy second deliver us. 6 So that, when the great light has been made, when thou wilt judge all things, adorned with an incorrupt garment, we may follow thy footsteps wherever thou hast shown them. In this fourth book, as we have set out, we shall explain the ecclesiastical proses with a familiar exposition: first, we judged it worthwhile to describe what the name prose signifies. Certainly, according to its general and common sense, prose 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 wholly opposed to metrical speech: for, as approved authors are accustomed to say in Latin, speech in verse and prose may be divided as two different members, whose distinction and difference are set forth in this not unworthy meter. Verse is bound by rules; prose, however, wanders freely. But in this place the name plainly ex

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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 tertia 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 certâ 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, deuota[m]q; & piâ continet inuocatione populi Christiani ad filiu[m] dei, ad quę totius prosæ verba omnia dirigutur. Eius præsertim magna hic comendatur mia, qua humanu[m] genus

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PROSE. By the customary and common usage of speaking (in which, as Horace says, the arbitrium, the right and norm of speech, resides), it is not taken generically for any kind of prose discourse, but only for that which contains divine praise, and sets forth the praises of God, of the sacred Virgin, or of any of the saints; and in the office of the Mass it is usually sung before the Gospel, which some, as I judge, call by the barbarous term sequentia; since this term, as far as I know, has not been received into the usage of the Latins. But if they should bring against me that before the proclamation of the Gospels in the sacrifice of the Mass this beginning is customarily prefixed: “Sequentia of the holy Gospel according to Matthew,” or any other evangelist, so that the hearers may know from which evangelist the Gospel being proclaimed has been taken, and therefore contend that the name sequentia must not be rejected, let them know that in discourse of this kind the name sequentia is not a noun of the first declension and singular number, as they suppose, but a plural of the third declension and a present participle, placed there in the neuter gender, of which the singular is sequens, -tis, so that the sense is this: “The following words or sayings of the holy Gospel are according to Matthew.” For which reason it does not support their opinion. Moreover, ecclesiastical prose, taken according to the special sense explained above, is found in two forms. One is rhythmic, which observes a certain number of syllables in each clause, and at the end a similar ending of the last two syllables together with the other clauses. For rhythm among the Greeks signifies number and order, especially that which is observed in discourse according to a certain quantity of syllables and a harmonic arrangement. Hence discourse is commonly called rhythmic which is restrained by a fixed number of syllables and a certain correspondence of terminal syllables. The other is non-rhythmic, which is neither confined by a fixed number of syllables nor observes any certain consonance at the ending. And this is freer and more loose than the other, as what is to be said later will show more clearly. For the prose here set first for explanation, and already introduced in the text, is non-rhythmic; but the second is rhythmic. Furthermore, the prose placed here at the beginning itself, and already set down in the text, is sung at the coming of the Lord, and contains the devout and pious invocation of the Christian people to the Son of God, to which all the words of the whole prose are directed. In it especially is greatly commended the mercy, by which the human race

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EX PO. 197 genus fraude antiqui serpentis damnatum miseratus, humanam suscepit naturam ad eius redemptionem. Demùm humilis illi fit supplicatio, vt cùm ad iudicandum orbem terrarum venerit, nos sua benignitate saluet, & , in electorum sorte constituat. 1 CANNOTATIONS. In ipsius prospæ initio. Salus æterna. His quatuor nominibus hoc loco expressis, salus, vita, lux, redemptio, dei filius in sacra scriptura nominatus legitur. Salus, apud Esaiam pater ad filium. Dedi te in lucé gentium, vt sis salus mea vsque ad extremu[m] terræ. Et apud Ioannem Salus ex Iudæis est. Vita. Apud Ioannem Christus. Ego sum via, veritas & vita. Et iterum. Ego sum resurrectio & vita. Lux, apud Ioannem. Erat lux vera, quæ il luminat omnem hominem venientem in hunc mundum. Et iterum dominus de seipso, Ego sum lux mundi, qui sequitur me non ambulat in tenebris, sed habebit lumen vitæ. Redemptio. Paulus ad Corinthios. Ex ipso vos estis in Christo Iesu, qui factus est nobis sapientia, & iustitia, & sanctificatio & redemptio. 2 Humana perire secla. Hic secula humana vocat author genus humanum, & per totam temporum successionem hominum propaginem. Nam seculum, te[m]poralis decursus atque spacij nomen, pro iis quæ in tempore sunt illiusque reuolutione trahuntur plerumque sumitur. Numina verò tenta[n]tis appellat ipsam dæmonis vim atque in tentando potentiam, quæ secundum rei veritatem nomine ipsius numinis est indigna, quâdoquidem ea dictio diuinam maiestatem propriè signat. Quoniam tamen ipse dæmon dei appellationem & cultum sibi vendicabat, sicut in scriptura deus huius seculi dicitur, ita & numinis nuncupatio illi translatitiè convenit. Rectè item tentantis nomine, dæmon hic signatur, quoniam ipsius proprium est tentare, malumque suggerere. Vnde & in euangelio tentator dicitur. Et de eo Paulus loquens ait, ne fortè tentauerit vos is qui tentat. 1 Non linguens excelsa. Dei filius cùm descendit de cælis assumpturus humanam carnem minime cælos reliquit, nam indiuidua est impermutabilisque divinitas, & per omnia ac in omnibus ineffabiliter præsens. Vnde ipse in terra positus ait. Nemo ascendit in cælum nisi qui de cę N iiij lo

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EX PO. 197 moved to pity for the human race condemned by the fraud of the ancient serpent, he took on human nature for its redemption. Finally a humble supplication is made to him, that when he comes to judge the world, he may save us by his kindness, and establish us in the lot of the elect. 1 CANNOTATIONS. At the beginning of his prospect. Eternal salvation. By these four names expressed in this place, salvation, life, light, redemption, the Son of God is read as being named in Holy Scripture. Salvation, in Isaiah, the Father to the Son: I have given you as a light to the nations, that you may be my salvation to the end of the earth. And in John: Salvation is from the Jews. Life. In John, Christ: I am the way, the truth, and the life. And again: I am the resurrection and the life. Light, in John: He was the true light, which enlightens every man coming into this world. And again the Lord of himself: I am the light of the world; he who follows me does not walk in darkness, but will have the light of life. Redemption. Paul to the Corinthians: Of him you are in Christ Jesus, who was made for us wisdom, and righteousness, and sanctification, and redemption. 2 Human ages perish. Here the author calls human ages the human race, and the offspring of mankind through the whole succession of times. For age, the temporal course and name of space, is generally taken for those things that are in time and are carried along by its revolution. But he calls the powers of the tempting ones “numina,” that is, the force of the devil and his power in tempting, which in truth is unworthy of the name of deity itself, since that word properly signifies divine majesty. Nevertheless, since the devil himself claimed for himself the title and worship of God, as in Scripture he is called the god of this world, so also the appellation of numen applies to him by transfer. Likewise, the devil is here signified by the name of the tempter, since it is his proper work to tempt and suggest evil. Hence also in the Gospel he is called the tempter. And Paul speaking of him says, lest perhaps he who tempts may have tempted you. 1 Not leaving the heights. When the Son of God came down from heaven to take up human flesh, he by no means left the heavens; for the divinity is indivisible and unchangeable, and ineffably present in all things and in all places. Whence, being placed on earth, he said: No one has ascended into heaven except he who from the ce N iiij lo

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PROSA lo descendit: filius hominis qui est in cælo. Et ad Philippu[m] ait. Nescis quia ego in patre: & pater in me est? Adiit aute[m] < Ioan. 3.> dei filius ima, propria clementia. Nam vt ait Paulus: non Ioan. 14. ex operibus iustitiæ quæ fecimus nos, sed secundum misericordiam suam saluos nos fecit. Titum. 3 4 Omnia saluasti terrea Id est totum genus humanum: quod ex limo terræ secundum primam suam originem & in primo parente formatum est. Non enim quisquam tam crasso & pingui est ingenio, vt hac oratione significari putet & bruta animalia esse saluata: cum non sint salutis sicut neque præuaricationis capacia. Cum enim terræ aut orbis terrarum nomine sæpius in scriptura significetur homo: eô gruè itidem & per terrea siue terrena idem exprimitur. Quòd autem Christus suo primo aduentu gaudia mundo attulerit, attestatur angelus, satiuitatis eius ad pastores nuncius, ecce euangelizo (inquit) vobis gaudium magnum quod erit omni populo: quia natus est hodie saluator mundi. 5 Vt possideas lucida nosmet habitacula. Nempe Paulus de nobis dicit. Templum enim dei sanctu[m] est: quod estis vos. Et iterum. Vos estis templum dei viui. Quod nequis secundum animam solum dictum intelligat: subiungit eodem < Luc. 2.> loco. Nescitis quòd corpora vestra templum sunt spiritus sancti: qui habitat in vobis, quem habetis à deo glorificare & portare deum in corpore vestro. 6 Vt cum facta luce magna. Qua scilicet illuminabuntur abscondita tenebrarum & manifestabuntur occulta cordium. Nonne magna erit lux illa, qua nihil tunc tam < 1. Cor. 3.> occultum est: quod tunc non reueletur? Aut lucem magnâ 1. Cor. 6. vocat author, claritatem illam iudicis: qua cunctis manifestus apparebit quando veniet in nubibus cæli cum potestate < 1. Cor. 4.> magna & maiestate. Non enim erit illa numerosa angeloru[m] quibus veniet comitatus turba non illa maiestas dei- tatis: sine eximia claritate. Demùm cum petit author, quòd nos adornati stola immortalitatis sequamur in cælo Christi vestigia quocunque in loco sint visa: alludere videtur Mat. 10 ad illud quod in Apocalypsi scribitur de sanctis & electis Mat. 15. dei, quòd sequuntur agnum quocunque ierit. Veru[m] vtrunque dictum est spiritualiter accipiendum, non; quidem de < Apoc. 14.> progressione quæ pedum sit officio, & de vno loco in aliu[m] corpo-

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PROSE he descended: the Son of Man who is in heaven. And he said to Philip, Do you not know that I am in the Father, and the Father in me? The Son of God came down to the lowly things by his own mercy. For as Paul says: not by the works of righteousness which we have done, but according to his mercy he saved us. Titus 3:4 You saved all earthly things, that is, the whole human race: which, according to its first origin, was formed from the slime of the earth and in the first parent. For no one is so crass and dull of mind as to think that by this speech it is meant that brute animals also were saved: since they are not capable of salvation, just as they are not capable of transgression. For since in Scripture the name earth, or the world of the earth, is often used to signify man: therefore likewise by earthly things or things of the earth the same is expressed. And that Christ by his first coming brought joys to the world, the angel, the messenger of his nativity to the shepherds, testifies: behold, I bring you good news (he says) of great joy which shall be to all people: because today is born the Savior of the world. 5 That you may possess bright dwellings for us. Indeed Paul says of us: For the temple of God is holy, which you are. And again: You are the temple of the living God. Lest anyone understand this as said of the soul alone, he adds in the same place: Do you not know that your bodies are the temple of the Holy Spirit, who dwells in you, whom you have from God, to glorify and bear God in your body. 6 That when a great light is made. By which, namely, the hidden things of darkness will be enlightened and the secret things of hearts will be made manifest. Will not that light be great, by which nothing will then be so hidden that it will not then be revealed? Or does the author call great light that splendor of the judge, by which he will appear manifest to all when he comes in the clouds of heaven with great power and majesty? For it will not be that numerous crowd of angels with whom he will come, nor that majesty of the Godhead, without outstanding brightness. Finally, when the author asks that we, adorned with the robe of immortality, follow in heaven the footsteps of Christ wherever they may be seen, he seems to allude to that which is written in the Apocalypse about the saints and elect of God, that they follow the Lamb wherever he goes. But both sayings are to be understood spiritually, not indeed of a movement that is by the office of the feet, and from one place to another body-

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EXO. 199 corporali traductione: sed de intimi affectus in deu teden- tia & assidua eius contemplatione, quæ semper beaus ade rit, ipsorumque corda iugiter in deum intendet. In aduentu domini: de beata uirgine. M Ittit ad uirginem Velamen literæ Nōqueuis angelu Virtute nuncij. Sed fortitudinem 7 Accede, nuncia: Suum archangelum Dic aue cominus. Amator hominis. Dic plena gratia: 2 Fortem expediat Dic tecum dominus. Pro nobis nuncium: Et dic, ne timeas. Naturæ faciat 8 Virgo suscipias Vt præiudicium Dei depositum. In partu uirginis. In quo perficias 3 Naturam superet Casta propositum, Natus rex gloriæ: Et uotum teneas. Regnet & imperet, 9 Audit & suscipit Et zima scoriæ Puella nuncium: Tollat de medio. Credit & concipit, 4 Superbientium Et parit filium: Terat fastigia: Sed admirabilem. Colla sublimium 10 Consiliarium Calcet ui propria Humani generis: Potens in prælio. Deum & hominem 5 Foras cuiciat Et patrem posteris: Mundanum principem: In pace stabilem. Secumq; faciat 11 Cuius stabilitas Matrem participem Nos reddat stabiles Patris imperii. Ne nos labilitas 6 Exi qui mitteris Humana labiles Hæc dona dicere: Secum præcipitet. Reucla ueteris 12 Sed dator ueniæ N iiij Con-

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EXO. 199 of bodily translation; but of the intimate affection in God tending, and of its continual contemplation, which shall always make them blessed, and shall continually turn their hearts toward God. At the coming of the Lord: concerning the Blessed Virgin. 1 He sends to the Virgin the veil of the letter, the angel of the message in voice and power. But strength and fortitude: Approach, announce: His archangel: Say, Hail, close at hand. Lover of man: Say, full of grace: 2 Let him bring forth the mighty message: Say, the Lord is with thee. For us a messenger: And say, fear not. Let nature do so that the deposit of God may take precedence. At the birth of the Virgin. 3 Let the new-born King of glory surpass nature: Let him reign and have dominion, and let the slime of scoriae be taken away from the midst. 4 Let him trample down the heights of the proud: Let him tread underfoot, by his own strength, the necks of the exalted. Mighty in battle. 5 Let him cast out the worldly prince: And let him make with himself the Mother a partner in the Father's rule. 6 Go forth, you who are sent to speak these gifts: Open again the old- 12 But the giver of pardon N iiij Con-

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PROSA. Concessa venia, Per matrem gratiæ Obtenta gratiæ: In nobis habitet. 13 Natura premitur In partu viriginis. Rex regum nascitur: Vim celans numinis, Sed rector superum. 14 Qui nobis tribuat Peccati veniam Reatus debeat, Donet et patriam In arce syderum, Amen. Hæc prosa, lege rythmica eleganter & venustè est coposita. Continet enim quisque versuum quinq[ue]; clausulas rythmicas: quamque sex syllabarum & penultima syllaba breui compactam. Earum prima ad tertiam, & secunda ad quartam eiusdem versus, habet mutuum resposum: in simili exitu atque desinentia, Quinta verò clausula vnius versus quæ & postrema, respondet quintæ clausulæ & vltimæ proximè sequentis versus in consimili cadentia. Author eius fuisse dicitur Petrus Abaclardus: vir sua tempestate virtutis & doctrinæ splédore ac gloria insignis Et certe modulationis huius elegantia ac gratia: facile prodit eum omnifariæ eruditionis fuisse plenissimu[m]. Describitur in ea, annuntiatio conceptus filij dei ad sacrosanctam virginem per angelum facta: quam & beatus Lucas in sui euangelij principio enarrat. Verùm ibi nuda co[n] texitur & aperta tam sacra rei historia. Hic verò pulcher rimis depicta coloribus, metaphoricis adornata locutionibus & allegoricis sententiis adumbrata: eadem luculentissime exprimitur. vt nec veritas desit elegantia verboru[m]: nec elegantiæ veritati: nec sentetiaru[m] copia ex diuersis sacra ruliteraru[m] locis deprompta desideretur. Omnia enim hæc affatim hic congesta cernuntur. vt sequentes annotations patefacient. ANNOTATIONES. In primo versu. Sed fortitudinem suum archangelum. Gabrielem archangelum hoc loco subinsinuat author nomine fortitudinis. Nam Gabriel <Lucas> qui missus à deo legitur ad Mariam virginem: fortitudo interpretatur. vt attestatur venerabilis Beda in homilia euangelij præsens mysterium explicantis: his verbis. Raro legimus quòd aparentes hominibus angeli desinentur ex nomine. Veru[m] quotiescu[m]q[ue]; id sit, ideo vtiq[ue]; sit vt etia[m] nomine

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PROSE. With due reverence, Through the Mother of grace grace obtained: May it dwell in us. 13 Nature is pressed in the birth of the virgin. The King of kings is born: concealing the power of divinity, yet ruler of the heavens. 14 May he grant us forgiveness of sin, let him bear the guilt away, and give us our homeland in the citadel of the stars, Amen. This prose, according to rhythmic rule, is elegantly and beautifully composed. For each verse contains five rhythmic clauses, each of six syllables and compacted with the penultimate syllable short. The first has a mutual response to the third, and the second to the fourth of the same verse, in a similar ending and cadence; and the fifth clause of one verse, which is also the last, corresponds to the fifth and final clause of the next verse, in a similar close. The author is said to have been Peter Abelard: a man in his time distinguished by the splendor and glory of virtue and learning. And certainly the elegance and grace of this modulation easily reveal him to have been most fully endowed with all manner of learning. In it is described the announcement of the conception of the Son of God to the most holy virgin, made by the angel; as blessed Luke also recounts at the beginning of his Gospel. But there the sacred history of the matter is woven in plain and open form. Here, however, it is depicted with very beautiful colors, adorned with metaphorical expressions and shaded with allegorical meanings: the same is most clearly expressed. So that neither the truth may be lacking in elegance of words, nor elegance in truth, nor a wealth of sentiments drawn from various places of the sacred Scriptures be wanting. For all these things are seen heaped together here in abundance, as the following annotations will make clear. ANNOTATIONS. In the first verse. But by his strength he hints at the archangel Gabriel. For Gabriel, the archangel sent by God to the virgin Mary, is interpreted as “strength,” as the venerable Bede testifies in his homily explaining the present mystery of the Gospel, in these words: “Rarely do we read that angels appearing to human beings are designated by a name. But whenever this happens, it is certainly done so that even by the name...”

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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- < Ephes. 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- < 1. Cor. 5> genitum daret. De filio verò Paulus ad Ephesios scribes ait. Ambulate in dilectione sicut & Christus dilexit nos & tradidit semetipsum pro nobis. Idem quoque de spiritu < 1. Cor. 5> sancto affirmare quis addubitauerit: cum ipse peculiari- ter amor & charitas dicatur? quinimmo patris & filij & spi- < 1. Cor. 5> ritus sancti vns & idem in homines est amor summus & immensus. 2 In secundo versu. Naturæ faciat vt præiudicium. < 1. Cor. 5> Virginis enim partus non secundu[m] naturæ leges est ac iu- ra, sed longe supra naturam: & divina illa virtute cui ni- < 1. Cor. 5> 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, < 1. Cor. 5> 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 < 1. Cor. 5> vt sitis noua conspersio: sicut estis azimi. Et iteru[m] eo- < 1. Cor. 5> dem loco. Non in fermento veteri: neque in ferméro ma- < 1. Cor. 5> litiæ neque nequitie, quare & zima hic pro peccato sumi < 1. Cor. 5> tur. Scoria verò, metallorum est purgatio quasi fex: sicut < 1. Cor. 5> spuma quæ ex feruescête materia tollitur. Vnde Plinius. < 1. Cor. 5> Spurcitia in omni metallo: scoria nuncupatur. Et Esaias < 1. Cor. 5> ait. Argentum tuum versum est in scoriam. Quoniam igi- < 1. Cor. 5> tur scoria vile quiddam & abiectum est in comparatione < 1. Cor. 5> ad id metallum cuius est excrementum siue purgamentu[m]: < 1. Cor. 5> rectè etiam hic pro impuritate & immundicia peccati ac- < 1. Cor. 5> cipitur. Itaque zima scoriæ tollit natus rex gloriæ: quo- < 1. Cor. 5> niam

Transcription: Translated (English)

EXO. 201 let them indicate by the name itself what they are coming to minister. Gabriel is in fact said to mean “the strength of God.” And rightly does he shine forth with such a name, he who bears witness to God born in the flesh: concerning whom the prophet says in the psalm, “The Lord” (he says) “is strong and mighty, the Lord mighty in battle.” That is what he says. And for the same reason, in the second of the verses the author calls the same angel a fortis nuncius , a strong messenger: one who must be dispatched and sent on an embassy. But God is called lover of mankind, and Father and Son and Holy Spirit, since the angelic mission to the virgin was made by the whole Trinity. For concerning the Father our Lord says in the Gospel: “God so loved the world, that he gave his only-begotten Son.” But concerning the Son Paul, writing to the Ephesians, says: “Walk in love, even as Christ also loved us and gave himself for us.” Who would hesitate to affirm the same also of the Holy Spirit, since he is called specifically love and charity? Indeed, the one and same supreme and immeasurable love of the Father and the Son and the Holy Spirit is toward human beings. 2 In the second verse. Let him 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 it was brought about only by that divine power to which nothing is difficult or impossible. And therefore in that admirable and most holy virginal birth there was made a prejudice against nature: because there was fulfilled there by God what nature could never have brought about. 3 In the third verse. And let him remove the leaven of the dross from the midst. Zima is called leaven; whence azima , that which is without leaven. But by the name of leaven sin is very often indicated in Scripture, as with 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 and wickedness”; therefore zima here is taken for sin. But dross is the purification of metals, as it were the sediment, like the froth that is removed from a boiling substance. Hence Pliny says: “Impurity in every metal is called dross.” And Isaiah says: “Your silver has become dross.” Since, then, dross is a mean and contemptible thing in comparison with that metal of which it is the waste or the purification, it is rightly also here taken for the impurity and uncleanness of sin. Thus the born King of glory removes the dross of leaven: because

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FRIOSA. niam totius mundi peccata collit, delet & abstergit. 4 < sal. 23 > In quarto versu. Potens in prelio. Hac appellatione do 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 super- bientium: quoniam deposuit potentes de sede, & oculos superborum humiliauit. Culla itidem sublimium atque e- latorum calcavit vi propria, & dæmonum scilicet & homi num: quoniam secundum Esaiae vaticinium, omnis mons & collis humiliatus est in die illa aduentus sui in carnem: & infirma mundi elegit deus vt fortia quæque co fundat. 5 In quinto versu. Foras eiicias mundanum principem. Nomine mundani principis intelligitur hic diabolus, qui sæpius in scriptura princeps huius mundi dicitur, quòd to tum genus humanum suæ tyrannicæ subiacerit potestati, aut quòd iis qui secularia sectantur desideria principetur & tanquam dominus præsideat. Is autem per aduentum < Iacu. 12 > Christi eiecto est foras: quoniam dominatu in genus hu- manum quem subdolè occupaverat expulsus est. quem- < Lucæ 11 > admodum dominu[m] noster in euangelio futurum dixit per suam passione [e]n[im] cum ait. Nunc iudicium est mundi: nunc princeps mudi huius eiicietur foras. Et alio in loco. Cum < Lucæ 2 > fortis armarus custodit atrium suum: in pace sunt ea quæ possidet. Si autem fortior eo superueniens vicerit eum: vniuersa 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. Cu- ius quidem imperij & matrem fecit participem, ratione assumptæ ex ea nostræ substantiæ. Nam & ipsa: regina mu[n]di constituta est, cælique & terræ domina, idem cum filio sceptrum moderis. 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. Ver- bum autem dicere, ibi infinitiùm est à dico: & cum mitte- ris passiuo verbo ponitur, sicut & in hoc carmine apud Ouidium. Omnia namque tuo senior te quærere misso Retulerat nato. Nestor: & ille mihi, vt sententia sit huius- < modi: >

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FRIOSA. It gathers, destroys, and wipes away the sins of the whole world. 4 < Ps. 23 > 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 broken the heights, that is, the pride, of the proud; for he has cast down the mighty from their seat, and humbled the eyes of the arrogant. He likewise trampled under his own power the summits of the lofty and exalted, namely of demons and of men; for, according to the prophecy of Isaiah, every mountain and hill was humbled 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 the world.” By the name “prince of the world” the devil is here understood, who is often called in Scripture 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 over them as lord. But by the coming of Christ he was cast out, because he was expelled from the dominion over the human race, which he had craftily occupied. As our Lord said in the Gospel concerning his passion: “Now is the judgment of this world; now the prince of this world shall be cast out.” And in another place: “When a strong man armed keeps his court, those things which he possesses 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 will distribute his spoils.” Moreover, the kingdom of his Father is that of Christ himself, of which the angel said to the most holy Virgin: “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.” Of that kingdom he also made his mother a sharer, by reason of the taking on of our substance from her. For she too was established as queen of the world, lady of heaven and earth, ruling the same scepter together with her Son. 6 In the sixth verse: “Go out, you who are sent.” These words are those of the faithful people to the archangel Gabriel, exhorting him to carry out quickly the mission assigned to him by God, namely to depart from heaven and approach the Virgin. The word “dicere” is there an infinitive from “dico”; and with “mitteris” it is placed in the passive form, as also in this poem in Ovid: “For indeed your elder had reported that you were sent to seek your son.” Nestor: and he to me, so that the sense may be of this kind:

Transcription: ATR-1

EXPO. 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 imperatiu[m] verbum & actiuum à differe, 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 euanegelica 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 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. 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)

EXPO. 203 modi. O Gabriel, go forth from heaven, 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 than if someone should read the imperative verb and active from differe, as some books have. But the veil of the old letter is the shadow and figure of the Old Testament, concealing those mysteries by typological signs which in the New Testament are clearly set forth; 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 accomplished through Jesus Christ in the evangelical law. And therefore, by the force of the messenger and of the thing announced, he is said to have unveiled the veil of the old letter. 7 In the seventh verse. Dicaue cominus. The whole of this verse also contains the words of the faithful people, by which the angel is stirred to hasten quickly to the holy virgin, and to offer her at hand this most honorable greeting. Hail, full of grace, the Lord is with you, and to the troubled virgin most modest in his speech, let him remove all fear, saying: Fear not, Mary, for you have found grace with the Lord. Cominus, moreover, is the adverb meaning near, when something is near to another. Virgil: Combat is fought hand to hand 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, may also be said to the virgin, and they are referred likewise to the word dic, placed in the preceding verse. But here he calls the deposit of God what God resolved to commit to the most sacred virgin and hand over to be kept, namely the only Son of God, who in her womb would take human substance. In this mystery of the incarnation, however, she herself fulfilled the purpose of chastity and of not knowing a man, for in order to accomplish this admirable work she was made fruitful by the Holy Spirit, and she preserved the vow of her virginity consecrated to God. Neither from the conception of the Son of God, nor was that purpose violated, nor the vow. 9 In the ninth verse. The maiden receives the message. Message in this place may be taken both for the messenger and for the thing announced. For both did the blessed Virgin hear and receive: both venerating the angel as messenger, and embracing what was being announced, through these words expressing her consent. Behold the handmaid of the Lord: let it be done to me according to

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PROSA. 204 secundum verbum tuum. In sexto verò verò versu antè explicat: potius pro re nunciata sumi debere videtur quàm pro non nunciante. 10 In decimo versu. Consiliarium humani generis. Hæc nomina simul cum eo quod in fine præcedentis versus ponitur: sumpta sunt ex Esaiæ, ita pronunciante ortum <Esai. 9> filij dei ex virgine. Paruulus natus est nobis: & filius datum est nobis: & factus est principatus super humerus eius. Et vocabitur nomen eius admirabilis, consiliarius, deus fortis, pater futuri seculi: princeps pacis. Hæc omnia quin que pueri nomina ab Esaiæ expressa: hoc loco eodem ordine illi attribuuntur. Vnde admirabilis nominatur, quia simul deus & homo, quod inauditum est & mirabile in oculis nostris. Consiliarius: quia magni consilij angelus secundum septuaginta interpretes dicitur, suóque occulto consilio genus humanum à damnatione eripuit. Dicitur & deus fortis (loco cuius nominis author hic eum vocat deum & hominem: propter rythmi decentiam atque exigentiam) quia omnium creator est & gubernator: eiusque potestati resistere nemo potest. Pater futuri seculi siue pater posteris deinde nominatur, quia populi sub evangelica lege regenerati, ipse salutis & spiritualis nativitatis est author. Denique vocatur princeps pacis siue in pace stabilis, quia ipse est pax nostra qui fecit vtraque vnum, recóciliavit < Eph. 2> que nos deo & angelis. De quo subiungit eodem < Esaiæ. 9> loco propheta. Multiplicabitur eius imperium, & pacis non erit finis. Quod & psalmus confirmat dicens. Orietur in diebus eius iustitia & abundantia pacis, donec auferatur luna. 13 In decimotertio versu. Natura præmitur in partu virginis. Quoniam id supra naturæ vires & legem, quòd virgo pariat filium & suæ virginitatis non patiatur detrimentum. Et ergo in eo partu vim & violentiam quodam modo passa est natura, & in secundo præsentis prohæ versu etiam deus dicitur ipsi naturæ fecisse præiudiciu[m] in eodem partu. Quòd aute[m] puer ipse qui ex virgine nascitur, rex regum sit & dominus dominantium, rectórque superum, quatenus deus, omnino planum est nec indigens aliqua testimoni; luce. Dicitur aute[m] ipse rex, celasse vim numinis, quoniam suæ diuinitatis potestatem occultauit regine

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PROSE. 204 according to your word. But in the sixth verse, as explained before, it seems rather to be taken for the thing announced than for the one announcing it. 10 In the tenth verse. Counselor of the human race. These names, together with that which is placed at the end of the preceding verse, are taken from Isaiah, who thus proclaims the birth of the Son of God from a virgin <Isa. 9>. A child is born to us; and a son is given to us; and the government is made upon his shoulder. And his name shall be called Wonderful, Counselor, Mighty God, Father of the world to come: Prince of peace. These five names of the child are expressed by Isaiah; in this place they are attributed to him in the same order. He is called Wonderful, because he is both God and man, which is unheard of and marvelous in our eyes. Counselor: because he is called the angel of great counsel according to the Seventy interpreters, and by his hidden counsel he rescued the human race from damnation. He is also called Mighty God (in place of which name the author here calls him God and man: for the sake of the fittingness and requirement of the rhyme), because he is the creator and governor of all things; and no one can resist his power. Father of the world to come, or father of those to come afterward, he is called because he is the author of salvation and spiritual birth for the peoples regenerated under the evangelical law. Finally, he is called Prince of peace, or stable in peace, because he is our peace, who made both one, and reconciled us to God and to the angels <Eph. 2>. Concerning whom the prophet adds in the same place <Isa. 9>: His rule shall be multiplied, and there shall be no end of peace. This is also confirmed by the psalm, which says: In his days righteousness shall arise and abundance of peace, until the moon be taken away. 13 In the thirteenth verse. Nature is overpowered in the birth of the Virgin. For this is above the powers and law of nature, that a virgin should bear a son and suffer no loss of her virginity. And therefore, in that birth, nature in a manner suffered force and violence, and in the second verse of the present prophecy God is also said to have done prejudice to nature in the same birth. But that the child himself, who is born of a virgin, is king of kings and lord of lords, and ruler of the heavens, insofar as he is God, is altogether clear and needs no witness of light. But he is said to have hidden the power of his divinity, because he concealed the power of his godhead from the queen

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EXPO. 203 gminehumanae fragilitatis. More enim aliorum infantiu[m], vaguit, 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- batim 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 vni formiter fit neque determinata defi- nitâque

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EXPO. 203 fragility. For in the manner of other infants, he cried, bound in swaddling cloths, sucked his mother’s breasts, and performed other works of human weakness proper to infancy, as a true man truly did. But beneath these he hid the majesty of his divinity until that time, when, by the marvelous splendor of signs and by the testimony of words as well as deeds, he revealed it to the world. Yet there were not lacking, even at the very hour of birth, indications of his divinity: the birth of a virgin, which befit only God; the ministry of angels, announcing 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: for the first Mass. N Ato sing all the pious hosts to the Lord. By interweaving the organ-like notes. This sacred day: on which new joys have been piously given to the world. 2 On this night, exalted glory sounded forth: in angelic voice. And in the middle of the night lights shone for the shepherds. While they tended their flocks: suddenly they receive divine warnings. 3 Born of the kindly Virgin: he who exists before the ages. In heaven there is immense glory: peace also on earth. 4 Therefore let the heavenly host above rejoice greatly. And let the high frame of heaven tremble with such singing: let it resound everywhere, on this day glory was given back in a clear voice. 5 Let all things human ring out, the God born on earth. The most cruel dominions of the enemy have been broken. Peace on earth has been restored, now let all those born rejoice at the beginning of the Nativity. He alone who beholds all things, he alone also who created all things, by his own mercy may save all kingdoms. Amen. This prose observes no law of rhythmic consonance, 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, this nevertheless is neither done uniformly nor with a determined or defined

Transcription: ATR-1

PROSA. 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 eua- uadit 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 effor matarum, 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, tertia[m] 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 quoquo modo processionis illius & emanationis ineffabilis modum à patre & filio, qui spiratio 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. Na[m] hoc modo apud Græcos (à quibus Latini eam mutuantur dictionem) scribi dinoscitur. 2 Et immania nocte media Immane, interdum crudele & sæum 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]ruerunt pastoribus, cum vt ait euangelium, claritas dei ci cunfusit illos. 3 Extat ante secula. Extat, existit, & subsistit. Impropri tam

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PROSE. Thus the rule. In it is described the joy of the Lord’s nativity, announced to the shepherds by an angel and proclaimed by a heavenly song, as blessed Luke narrates in the second chapter of his Gospel; from which the whole sense of this prose is made almost clear and easy to grasp. Moreover, the whole human race is here urged to spiritual rejoicing in the Lord, because of the very great gifts bestowed and granted to it by the Lord’s birth according to the flesh. ANNOTATIONS. Syllabatim pneumata. A syllable is called the combining of letters uttered in a single pronunciation, or the utterance of a single vowel; thus the word pater has two syllables, and the vowel ô in the word ovis makes one syllable. Hence the adverb syllabatim means “by syllables.” Augustine says: “And syllabatim, by the passing little intervals of time, he would speak with the sounds of human language.” Pneuma, or -atis, is a noun of the third declension and has a Greek origin: it means spirit or breath. Whence pneumata organica are so called, namely songs that are produced by means of organs, for they need spirit and breath. Hence pneumaticus, -a, -um means that which is spiritual and is directed by breath, as Pliny calls organs pneumatica. And just as the Latins, in some way expressing by human voice the third person of the supreme divinity, which is above every name, call it spiritus and flamen, so also the Greeks call the same pneuma, in order to explain in whatever way the ineffable mode of procession and emanation from the Father and the Son, which is called spiration. But in this place it is taken in the former and proper meaning. That word ought always to be written with the letter p prefixed at the beginning. For in this way it is known to be written among the Greeks, from whom the Latins borrow the word. 2 And the immense luminaries in the midst of the night. Immane sometimes signifies cruel and savage. Hence immanitas means savagery. Cicero in the Offices: “How much more detestable is the savagery of those who have mangled their country by every crime.” At other times, however, it means the same as great and huge. Virgil in the Aeneid: “And he set up enormous temples.” And in this second meaning the immense lights are here called clear and conspicuous, which appeared from heaven to the shepherds, when, as the Gospel says, the glory of God surrounded them. 3 It stands before the ages. Extat means exists and subsists. Improperly.

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EXO. 207 tamen ponitur id verbum hoc loco, nam apud pr obatos authores potius extra apparere aut superesse signat, vt tra nantis flumen bouis solum caput extat, id est extra, vndas apparet. Et non omnia Ciceronis volumina extant, id est supersunt, nam iniuria temporum aliqua pe rierunt. Est autem Christus ante secula, secundum diuinitate. Nûc (inquit) clarifica me tu pater apud temetipsum, claritate quâ habui priusquam mundus fieret apud te. Et < Ioan. 17> natus est alma virgine, secundum humanitatem. 4 Hinc ergo cæli caterva. Quod in principio generali nomine dixerat author, pia agmina, nunc specialius explicat, inuitatque & angelicos spiritus hoc versu, & omnes homines paulò pòst sequente versu, ad cantica laudu[m] deo exoluenda. Soli enim inter creaturas angeli & homines, q[ui] ratione sint præditi, agmina constituunt quæ Christo naru laudes personent & concinant. 5 Humana concrepent cuncta. Concrepare verbum, personare significat: & neutrale est suapte natura. Terentius. Sed ostium concrepuit. Interdum verò in vim transit verbi actiui, & concordi sono simul laudare signat: accusatiuumque secum admittit, vt hoc in loco. 1 In natiuitate domini: ad secundam missam. Ea recolamius laudibus piis digna. Huius diei carmi ena: in qua nobis lux oritur gratissima. Noctis interit nebula: pereunt nostri criminis umbracula. Ho die seculo maris stella est enixa nouæ salutis gaudia. 2 Quem tremunt barathra, mors cruenta pauet, ipsa à quo peribit mortua. Gemit capta pestis antiqua: coluber liuidus perdit spolia. 3 Homo lapsus, ouis abducta: reuocatur ad æterna gaudia Gaudet in hac die agmina angelorum cælestia. Quia erat dragma decima perdita: est inuenta. 4 O proles nimium beata: qua redempta est natura Deus qui creauit omnia: nascitur ex foemina. Mirabilis

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EXO. 207 Yet this word is placed here, for among approved authors it rather signifies to appear outside or to be left over: thus, in a river carrying cattle, only the head is seen, that is, outside, appearing above the waves. And not all the volumes of Cicero exist, that is, remain, for through the injustice of time some have perished. But Christ is before the ages, according to divinity. Now, says he, glorify me, Father, with yourself, with the glory which I had before the world was made, with you. And he was born of the holy virgin, according to humanity. 4 Hence therefore the host of heaven. What the author had said at first in a general name, “pious bands,” he now explains more specifically, and in this verse he invites the angelic spirits, and in the verse following all men, to pour forth songs of praise to God. For only angels and men among creatures, since they are endowed with reason, constitute bands that are able to resound and sing Christ’s praises. 5 Let all things of mankind resound. The verb concrepare means to sound forth, to resound: and by its nature it is neuter. Terence: “But the door resounded.” Sometimes, however, it passes into the force of an active verb, and signifies praising together with harmonious sound: and it admits an accusative with it, as in this place. 1 At the Nativity of the Lord: for the second Mass. Let us celebrate with pious praises that which is worthy. The hymn of this day: in which the most welcome light rises for us. The mist of night passes away: the little shadows of our sin perish. Today the star of the sea has borne the joys of new salvation. 2 At whom the depths tremble, cruel death fears, by whom itself shall die. The ancient plague groans, captured; the dark serpent loses its spoils. 3 Fallen man, the sheep led astray: is called back to eternal joys. The heavenly bands of angels rejoice on this day. Because the tenth drachma was lost: it has been found. 4 O child too blessed: by whom our nature has been redeemed. God who created all things: is born of a woman. Wonderful

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CANO. 5 Mirabilis natura mirifice induta: assumens quod non erat, manens quod erat. Induitur natura diuinitas humana quis audiuit talia dic rogo facta? Quærere uenerat pastor pius quod perierat. 6 Induit galeam: certat ut miles armatura. Prostratus in sua propria ruit hostis spicula. Auferuntur tela in quibus fidebat. Diuisa sunt illius spolia: capta præda sua. Christi pugna fortissima: salus nostra est uera. Qui nos suam ad patriam duxit post victoriam. In qua sibi laus est æterna: Amen. Hæc prosa nullam rythmicæ consonantiæ normam te net: sed liberioribus vagatur habenis more aliarum orationum solutarum. In ea incitatur totum genus humanu[m] ad celebrandas in hac solennitate laudes deo debitas, tum propter magnitudinem & sublimitatem sacramenti dominicæ incarnationis: qua deus & homo natus est matre vir gine, tu propter maxima & summa beneficia humano generi per hoc mysterium indulta: scilicet expulsionem hostis antiqui à mundo, & reductionem nostri ad cælestia regna. 1 ANNOTATIONES. Nobis lux oritur gratissima. < Ioan.1> Lux illa, spiritualis est & mentes illuminans, scilicet < Esa.9> Christus dominus noster, qui est lux vera, illuminans omnem hominem venientem in hîc mundu[m]. De qua Esaias. < Psal.96> Ambulantibus in regione vmbræ mortis: lux orta est eis. Et psalmus. Lux orta est justo, & rectis corde lætitia. Ita & nebula noctis hic intelligitur densitas & caligo peccatorum nostrorum: quæ sunt opera tenebrarum. Vmbracula quoque nostri criminis: sunt opaca & obscura nostrarum iniquitatum, quæ nunc intereunt: quoniam nata est vera salus mundo, quæ omnem abstergit peccati nubem, vmbram & tenebrositatem. 2 Quem tremunt barathra. Barathrum, locus est immensæ profunditatis & vorago: vnde quis emergere non possit. Quare pro inferno loco & perpetuo damnatorum < Sapi.2> ergastulo sæpenerò sumitur, quoniam non est qui agnitus < Iaco.2> sit reversus ab inferis. Itaque Christum tremunt barathra,

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CANO. 5 Mirabilis nature wondrously clothed: taking on what it was not, remaining what it was. Nature is clothed with divinity, human; who has heard such things, tell me, I ask, done? The pious shepherd had come to seek what had perished. 6 He puts on the helmet: he fights as a soldier in armor. The enemy, laid low, falls upon his own spears. The weapons in which he trusted are taken away. His spoils are divided: his prey is captured. Christ’s battle is most mighty: our salvation is true. He who led us to his homeland after victory. In which eternal praise is his: Amen. This prose does not follow any rule of rhythmic harmony, but wanders more freely on looser reins, in the manner of other prose speeches. In it the whole human race is urged to celebrate in this solemnity the praises owed to God, both because of the greatness and sublimity of the sacrament of the Lord’s incarnation: by which God and man were born of a virgin mother, and because of the greatest and highest benefits granted to the human race through this mystery: namely, the expulsion of the ancient enemy from the world, and our restoration to the heavenly kingdoms. 1 ANNOTATIONS. Most welcome light rises for us. < Ioan.1 > That light is spiritual and enlightening minds, namely Christ our Lord, who is the true light, enlightening every man coming into this world. Of whom Isaiah says. < Psal.96 > For those walking in the region of the shadow of death, a light has risen for them. And the psalm: A light has risen for the righteous, and joy for the upright in heart. Thus the mist of night here is understood as the thickness and gloom of our sins, which are works of darkness. The shadows also of our guilt are the dark and obscure things of our iniquities, which now are passing away, because true salvation has been born into the world, which wipes away every cloud, shadow, and darkness of sin. 2 Whom the depths tremble before. The depth is a place of immense depth and a gulf, from which one cannot emerge. Therefore it is often taken for hell, a place and everlasting prison of the damned < Sapi.2 >, since there is no one who, once known, has returned from the underworld < Iaco.2 >. So the depths tremble before Christ,

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EX PO. 102 rathra id est tartara. Na vt Iacobus alt: damones credunt & contremiscunt. Sæua itidem & crudelis mors secunda pauet Christum: quoniam ab ipso destructa est & disperdi ta, secundum illud prophetæ verbu. < Osec. 13 1.Cor. 19> Ero mors tua ô mors: & absorpta est mors in victoria Christi, Rursu pestis antiqua dicitur hostis antiquus, qui pestulente veneno peccati infecit totum genus humanu. < Osec. 13 Luc. 11> 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. 11> 3 Ouis abducta revocatur. Alludit hic locus duplici parabolæ in euagelio apud Lucam adductæ: ad ostendendam miseratricem dei benignitatem pro redimendis ac saluandis hominibus, vtpote de centesima o[mn]e perdita, quæ diligentius à pastore quæsita & demu inuenta: humerisque boni pastoris imposita ad caulam est reducta cum gaudio. < Luc. 11> 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 dragmam antè perditam: signatur humanum genus fraude serpétis 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, nuc 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. 102 rather, that is, hell. As James says: demons believe and tremble. Likewise savage and cruel second death fears Christ, because by Him it has been destroyed and dispersed, according to that word of the prophet: “I will be your death, O death.” And death has been swallowed up in the victory of Christ. Again the ancient pestilence is called the ancient enemy, who with the pestilential poison of sin infected the whole human race. And he has been taken captive by Christ, and overcome and defeated through His death. Finally, the lurid, or envious serpent, is also called the serpent because of the twisting folds of temptation and the hidden snares by which it plots deceit. It also loses its spoils, because it lost human nature, first held in tyrannical fashion and freed by Christ, according to that prophetic saying concerning Christ: “I will be your sting, O hell.” For Christ, coming upon it as the stronger one, according to the gospel parable, took away the weapons in which that strong one trusted when armed, and distributed his spoils. 3 The lost sheep is brought back. This passage alludes to the two parables set forth in the Gospel according to Luke: to show the merciful kindness of God in redeeming and saving human beings, namely, the hundredth sheep, which, having been diligently sought by the shepherd and at last found, was placed on the shoulders of the good shepherd and brought back to the fold with joy. And of the tenth drachma formerly lost: which, sought with great diligence by a woman who lit a lamp and swept the whole house, was at last found. Indeed, by that hundredth sheep and the tenth drachma formerly lost, the human race is signified as, through the deceit of the ancient serpent and through the transgression of our first parents, subject to eternal damnation; but now through Christ made man, it has been freed from destruction, found to obtain salvation, and brought on to the joys of the heavenly kingdom. 4 O child too blessed. That most blessed child, is Christ, through whom human nature, formerly captive, now has been redeemed. Nor are those to be tolerated who read this passage thus: “O fault too blessed: by which nature has been redeemed.” For with what brow, with what mouth, with what, finally, countenance would anyone dare to call Adam’s fault blessed, and that of the first parents? since it was itself miserable, unhappy, and unlucky; nor only disastrous, ruinous, and harmful to its very authors, but also to the whole posterity.

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EXPO. 217 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 substantiæ, 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 potestas 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 subiecti. 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. I In natiuitate domini: ad secundam missam. A Etabundus Exultet fidelis cho r[es]us. 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. 217 And in such a conflict our enemy rushes into his own javelins; and is, as they say, pierced through by his own weapons. For by human flesh, in our first parents, he had made for himself a javelin and a weapon, with which he overthrew the whole human race; and by the most sacred 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 about the strong man armed keeping his own court, and the stronger one coming upon him, from Luke, brought above, to which this passage corresponds, are taken away, because his power to harm and harass men is bound up by the coming of Christ. His spoils also are divided, and his plunder is taken away; for the holy fathers, long detained among the dead, were snatched from his hands and brought up into heaven. For ascending on high, Christ led captivity captive. And this was plainly Christ’s most mighty battle: < Eph. 4> by which he drove out the prince of this world, and brought the whole human race back into freedom, and recalled it to the upper air. I At the Nativity of the Lord: at the second Mass. A Etabundus Let the faithful choir exult. Halleluia. 2 The King of kings Issued from an untouched bed. A wondrous thing. 3 The Angel of counsel Was born of the Virgin: The Sun from a star. 4 The Sun, knowing no setting: The star ever shining Ever bright. 5 As a star gives forth its ray: So the Virgin brings forth the Son In equal form. 6 Neither does the star by its ray: Nor the Virgin by her Son Become corrupted. 7 The tall cedar of Lebanon Is likened to hyssop: In our valley. 8 The Word of the Most High, Willing to be made bodily, Has taken flesh. 9 Isaiah sang it, The synagogue remembers it: O, never

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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 rythmycæ, 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 cõficiuntur syllabis, tertia verò noue[m], & penultima illarum semper correpta. 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 & sentéria- rum grauitate singularis. In illa incitatur fidelis popu- lus

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PROSE. Nevertheless, it never ceases Believe, or else the ancient To be blind. Why will you be condemned, you most wretched people? Unless by its own prophets: I2 Consider whom the writings teach Let it believe, or by the Gentile Born: Sibylline verses She herself, a virgin mother, gave birth to him. These things have been foretold. Amen. I1 Unhappy one, make haste This prose was 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 being made up of three parts. The first of these contains only four syllables; yet it does not receive a similar terminal ending and close of voice. But the second clausula of each of the first two verses is completed by eight syllables, and one corresponds to the other in a similar fall of sound. Finally, the third clausula of the first verse corresponds to the third of the second, with a count of four syllables and a similar ending of the vowels. In each of the six verses following the first two, three rhythmic clausulae are formed, of which the first two each separately contain seven syllables, and the next-to-last syllable in them is short; but the third clausula has four syllables, and its penultimate is long. In the ninth and tenth verses, each of the first three clausulae contains seven syllables, their penultimate being short, and the last two syllables of one clausula keep a similar ending to the last two of the others; the fourth clausula, however, contains only four syllables, with a long penultimate. Finally, the last two verses comprise three rhythmic clausulae in agreement with one another: of which the first two are each made up of six syllables, and the third of nine, with the penultimate of all of them always shortened. It is said that its author was Saint Bernard, a man most renowned both for the holiness of his life and for his learning in sacred letters; who, like another David, also sweetly modulated the rhythms of ecclesiastical praise on the harp of divine song, as this one prose shows: remarkable for the beauty of its composition and the gravity of its sayings. In it the faithful people are encouraged

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EX PO. los ad exultationem ob sacratissimum incarnationis mysterium: quo virgo intacta protulit filium, & diuinitas humanitati miro modo est coniuncta. Deinde merito reprehenditur Iudæorum cæcitas atque incredulitas: qui tantæ rei sacramentum propheticis oraculis prænunciatum & veteris testamenti præsignatum figuris, quinimmo & Sibyllarum gentilium vaticiniis prædictum recipere noluit. Admonenturq; fidelium adhortationibus, vt natum pro omnium salute Christum tandem confiteantur. 2 ANNOTATIONES. Insecundo versu. Intactæ profudit torus. Id nomen torus proprie lectum signat. Virgilius. Indetoro pater AEneas sic orsus ab alto. Hic verò translatione quadam concinna pro sacratissimo virginis vtero sumitur, ex quo prodiit Christus tanquam sponsus procedens de thalamo suo. 3 Id tertio versu. Angelus consilij. Christus hoc nomine insinuatur apud Esaia: vbi septuaginta interpres deterriti maiestate illorum nominum quo nostra habet traductio eo in loco. Et vocabitur nomen eius admirabilis, consiliarius, deus fortis, pater futuri seculi, princeps pacis, & non audentes puero nato, apud gentes tam præclara ascribere nomina, aut aperte ipsum deum prædicare: posuerunt id solum. Et vocabitur nomen eius: magni consilij angelus, quod & in officio tertiæ missæ natiuitatis dominicæ ex instituto ecclesiastico pro introitu & exordio ipsius decantatur. Et rectè quidem eo Insignitur nomine dominus noster, nam magnum illud & arduus consilium de redimendo genere humano per filij dei incarnationem & mortem: ipse annunciauit & manifestavit hominibus. Dicitur & sol natus de stella, locutione methaphorica, qua Christus sol dicitur, quoniam à prophetis sol iustitiæ prædicatur, virgo autem Maria eius mater eximia, stella hic vocatur: quia stella maris digne à cunctis celebratur & cognominatur. Itaque vt sol longe est major stella & lucidior, quinimmo ipsi stellæ suam communicat claritatem, ita & Christus de virgine natus, multò est etiam vt homo sua gloriosa matre eminentior & sublimior. Et hanc huj supra matrem dignitate & precellentiam signat illa locutio. 4 In quarto versu. Sol occasum nesciens. Nó de sole O iij isto

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EX PO. leads to exultation on account of the most sacred mystery of the Incarnation: whereby the inviolate Virgin brought forth a son, and divinity was wondrously united to humanity. Then the blindness and unbelief of the Jews are rightly rebuked: who were unwilling to receive the sacrament of so great a matter, foretold by prophetic oracles and prefigured in the figures of the Old Testament, indeed even announced beforehand by the vaticinations of the gentile Sibyls. And the faithful are admonished by exhortations to confess at last Christ, born for the salvation of all. 2 ANNOTATIONS. In the second verse. Inviolately brought forth the couch. That word torus properly signifies a bed. Virgil: On the couch did father Aeneas thus begin from on high. Here, however, by a certain fitting metaphor, it is taken for the most sacred womb of the Virgin, from which Christ came forth as a bridegroom proceeding out of his chamber. 3 In the third verse. Angel of counsel. Christ is hinted at by this name in Isaiah, where the Septuagint interpreter, deterred by the majesty of those names which in our translation are found in that place, and not daring to attribute such glorious names to the born child among the nations, nor openly to proclaim him God, put only this: And his name shall be called: Angel of great counsel. This is also sung in the office of the third Mass of the Lord’s Nativity, by ecclesiastical institution, for the entrance and beginning of the same. And rightly indeed is our Lord designated by that name, for that great and arduous counsel of redeeming the human race through the incarnation and death of the Son of God he himself announced and made known to men. He is also said to be the sun born from the star, in a metaphorical expression, by which Christ is called sun, since he is proclaimed by the prophets as the sun of justice, while the Virgin Mary, his most excellent mother, is here called a star: because she is rightly celebrated and surnamed by all as Stella maris, the star of the sea. Therefore, as the sun is far greater and brighter than a star, indeed communicates his own brightness even to the stars, so Christ, born of the Virgin, is much more eminent and exalted as man than his glorious mother. And that expression indicates this superiority and preeminence above his mother. 4 In the fourth verse. Sun knowing no setting. Not of the sun O iij this

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421 PROSA isto sensibili id accipiendum, aut corporali stella: sed de so le mystico qui est dominus noster, nesciens occasum per peccatum aut mortem sed manens in æternum. Nam vt scribit Paulus: Iesus Christus heri & hodie, ipse & in secu Hebrh. 13 la. Stella itidem mystica, sacratissima virgo maria semper rutilat insigni virutu splendore: & semper clara est virgineæ puritatis candore, qui nec in partu, nec post partum violatus est. 5 In quinto versu. Sicui sydus radium. Sydus absque sui corruptione, aut diuulssione decisioneque suæ substantiæ radium producit: neque quicquam detrimenti aut diminutionis ex continua illius diffusione in sua corpulêcia sustinet. Haud secus heata virgo absque læsione sui virginei pudoris protulit filium: & virginitatis gloria permanente ( vt canit ecclesia) huic mundo lumen æternum effudit. 7 In septimo versu. Cedrus alta Libani. Cedrus arbor est excelsa, arduæ proceritatis & sublimis: lignum habet iucundi odoris & diu duras, neque à tinea vnquam exterminatur. Libanus verò: mons est in Ludæa inter Arabes & Phoenices: excelsas arbores habens. De quo scriptura. Sicut cedrus exaltata sum in Libano. Hyslopus autem foeminini generis & hyssopum neutri: herba est humilis, nascens in hortis, & curando pulmoni vtilis. De qua Hieronymus: Sicut hyssopum terrenum curandis pulmonibus aptum est, vt auertat inflationem: ita homo cælesti respersus hyssopo, id est humilitate cordis, ab omni superbiæ malignitate purgatur. Cæterùm quid diuinitate præcelsius aut altius dari queat? quidve ea durabilius: quæ sola habet immortalitatem? E diuerso humana natura ad diuinam collata: humile quiddam est & subsidens, maximó que internallo infra illam constituta. Itaque cedrus hyssopo conformata dicitur valle nostra, quia natura diuina in verbo dei vnitia est humanæ naturæ in vnitatem personæ in hoc mundo sensibili, qui vallis est lachrymarum & miseriæ. 8 In octavo versu. Verbum ens altissimi. Hic versus exponit apertius eam sententiam: quæ sub velamine metaphoræ in præcedente versu prætendebatur, vtpote quòd Christus existens verbum dei patris sustinuit corpore

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421 PROSA this is to be understood as a sensible thing, or as a bodily star: but of the sole mystical one, who is our Lord, knowing no setting through sin or death, but remaining forever. For as Paul writes: Jesus Christ yesterday and today, he also in the age to come. Hebr. 13 Likewise the mystical star, the most sacred Virgin Mary, always shines with the splendid radiance of outstanding virtue, and is always bright with the whiteness of virginal purity, which was violated neither in childbirth nor after childbirth. 5 In the fifth verse. “As a star its ray.” A star, without corruption of itself, or any division or breaking apart of its substance, produces a ray; nor does it suffer any detriment or diminution from the continual diffusion of it in its body. No differently the blessed Virgin, without injury to her virginal modesty, brought forth a son; and with the glory of virginity remaining ( as the Church sings ) poured forth the eternal light upon this world. 7 In the seventh verse. “The lofty cedar of Lebanon.” The cedar is a lofty tree, of great height and sublimity; it has wood of pleasant odor and lasting durability, and is never destroyed by moth. Lebanon, moreover, is a mountain in Judea between the Arabs and Phoenicians, having tall trees. Of which Scripture says: “Like a cedar I was exalted in Lebanon.” Hyssop, however, is of the feminine gender, and hyssop of the neuter; it is a humble herb, growing in gardens, and useful in healing the lungs. Concerning which Jerome says: Just as hyssop is a lowly herb, suitable for healing the lungs, so that it may drive away swelling, in the same way a man sprinkled with heavenly hyssop, that is, with humility of heart, is purified from every malignity of pride. Moreover, what can be given that is more excellent than divinity, or higher? What is more enduring than it, which alone has immortality? By contrast, human nature when compared to the divine is something lowly and sinking, and placed at a very great distance beneath it. Therefore the cedar, conformed to hyssop, is said to be our valley, because the divine nature in the Word of God is united to human nature in the unity of person in this sensible world, which is a valley of tears and misery. 8 In the eighth verse. “The Word, being of the Most High.” This verse explains more clearly that meaning which in the preceding verse was presented under the veil of metaphor, namely, that Christ, existing as the Word of God the Father, sustained a body

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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 & congruenter adaptatum adducunt. quandoquidem hic non de Christi passione: sed incarnatione solu fiat sermo. < Esaiæ 7> In no- 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 11> virga de radice Iesse, & flos de radice eius ascendet, & requiescet super eum spiritus domini Sub Esaiæ autem, cæteri prophetæ deiloqui intelligentur: vt Hieremias, Ezechiel, Daniel, Micheas: qui etiam de Christi incarnatione, sacra contexuerunt oracula. Synagoga itidem Iudæorumque collectio meminit & commemorat hoc altissimu[m] mysterium: cum in suis libris legit hæc prophetarum vacinia, & figurarum inuolucra. vt rubum Moysi incombustum, virgam Aaron floridam, portam clausam Ezechieli ostensam, & lapidem excisum de monte sine manibus, quê in sacra visione conspexit Daniel. quibus sane figuris, nativitas filij dei de matre virgine est præsignata: Ipsa tamen synagoga Iudeorum nunquam desinit esse cæca: quoniam permanet in sua incredulitate, nolens CHRISTI V M saluatoré nostrum recipere vt suum Messiam in O iiiij lege

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EXPO. 215 to be clothed and vested with mortal flesh: and indeed with human flesh assumed from the holy Virgin, who, having embraced God in her sacred womb, was, as a not uncelebrated author excellently sings, Her womb was amazed to be filled by a hidden birth: to bear her own Creator. Mortal hearts wove the Maker of heaven. The creator of the world became part of the human race, and lay hidden under the lowest breast, he who broadly embraces the whole world. And he whom neither the spaces of the earth, nor the wave of the sea, nor even heaven itself can contain: was gathered into small limbs. However, the sense assigned is expressed by that verse in this way: if in the second clause it is read, corporari passum est, that is, to be encircled and clothed with human body: as in my judgment it ought to be read. For those who read corporali passum est, as most do: although if they speak truly, namely that the Word of God himself suffered death and was crucified, having taken on mortal flesh and a human body: still they do not bring forward something suitably contributing to and fitting to this place. since here not of Christ’s passion, but only of the incarnation is the discourse. < Isaiah 7 > In the ninth verse. Isaiah sang. In many places Isaiah foretold, being inspired by the prophetic spirit, 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 < Isaiah 11 > 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, moreover, the other prophets are to be understood as speaking of God: such as Jeremiah, Ezekiel, Daniel, Micah: who also, concerning Christ’s incarnation, wove sacred oracles. Likewise the synagogue, and the gathering of the Jews, remembers and recalls this most high mystery: when in their books they read these prophetic predictions, and the coverings of figures: such as Moses’ bush that was not burned, Aaron’s blossoming 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 these figures indeed, the birth of the Son of God from a virgin mother was prefigured: yet the very synagogue of the Jews never ceases to be blind: because it remains in its unbelief, unwilling to receive CHRIST, our Savior, as its Messiah in O iiiij law

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202 PR[O]S A. niam totius mundi peccata tollit, delet & abstergit. 4 < fal. 21> In quarto versu. Potens in prelio. Hac appellatione de minus noster significatur in psalmo: cum ait. Quis est iste < Luca 1> rex gloriæ? dominus fortis & potens: dominus potens in prælio. Et ipse quidem contriuit fastigia siue fastu superbientium: quoniam deposuit potentes de sede, & oculos < Esaia 40> superborum humiliauit. Culla itidem sublimium atque elatorum < 1. Corin. 1> calcauit vi propria, & demonum scilicet & hominum: quoniam secundum Esaix vaticinium, omnis mons & collis humiliatus est in die illa aduentus sui in carnem: & infirma mundi elegit deus vt fortia quæque cofundat. < Ioan. 14> 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 < Ioan. 12> Christi eiecto est foras: quoniam dominatu in genus humanum quem subdolè occupaverat expulsus est. quemadmodum < Luca 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 fortis armatus custodit atrium suum: in pace sunt ea quæ < Luca 2> possidet. 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 infinitiuum est à dico: & cum mittere passiuo verbo ponitur, sicut & in hoc carmine apud Ouidium. Omnia namque tuo seniore quærere misso Retulerat nato. Nestor: & ille mihi, vt sententia sit huiusmodi:

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202 PR[O]S A. the one who takes away, destroys, and wipes out the sins of the whole world. 4 < fal. 21> On the fourth verse. “Mighty in battle.” By this title our Lord is signified in the psalm, when it says: “Who is this < Luke 1> King of glory? The Lord strong and mighty; the Lord mighty in battle.” And he indeed crushed the heights, or the pride of the proud: for “he has put down the mighty from their seat,” and the eyes < Isaiah 40> of the proud he humbled. Likewise he trampled the lofty and exalted < 1 Cor. 1> by his own power, namely both of demons and of men: because according to Isaiah’s prophecy, “every mountain and hill was brought low” on the day of his coming in the flesh; and “God chose the weak things of the world, that he might confound all things that are strong.” < John 14> 5 On the fifth verse. “Cast out the prince of this world.” By the name of the prince of this world is here understood the devil, who is often in Scripture called the prince of this world; because the whole human race is subject to his tyrannical power, or because he rules those who pursue worldly desires and presides over them as lord. But he was cast out by the coming of < John 12> Christ; for by his dominion over the human race which he had deceitfully seized, he was expelled. As < Luke 11> our Lord said in the Gospel that this would happen through his passion, namely when he said: “Now is the judgment of this world; now the prince of this world shall be cast out.” And in another place: “When a strong man armed keeps his court, the things that he < Luke 2> possesses are in peace. But if one stronger than he comes upon him and overcomes him, he will take away all the armor in which he trusted, and will distribute his spoils.” Moreover, the dominion of Christ himself’s Father 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 shall be no end.” Of that dominion he also made his mother a participant, by reason of the assumption of our substance from her. For she too was appointed queen of the world, lady of heaven and earth, governing the same scepter together with her Son. 6 On 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 go forth from heaven and approach the virgin. But the word “to say” there is an infinitive from dico; and when “to send” is placed with a passive verb, as also in this poem in Ovid: “For all things to seek by your elder sent He had reported 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 sacra virgini gratiam & veritatem per lesum Christum in lege eucangelica faciendam. Et ergo virtute nuncij, rei que nunciata: 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, prope significat: 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 ramen incarnationem mysterio: ipsa perfectit 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 amplexato, per hæc verba consensum eius exprimentia. Ecce ancilla domini: fiat mihi secundum

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EXO. 203 modi. O Gabriel, go forth from the heavens, you who are sent to speak 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 than if someone were to read the imperative verb differently 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, concealing those mysteries with typological signs which in the New Testament are clearly displayed; wherefore by 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 the grace and truth to be accomplished through Jesus Christ in the evangelical law. And therefore, by the force of the messenger and of the thing announced, he is said to have revealed the veil of the old letter. 7 In the seventh verse. Speak at once. The whole of this verse also contains the words of the faithful people, with which they urge the angel to hasten to approach the holy virgin, and to offer to her as one near at hand this most honorable greeting. Hail, full of grace, the Lord is with you, and to the troubled virgin, most modest in his speech: let him lift away all fear, saying, Do not be afraid, Mary; for you have found favor with the Lord. Cominus as an adverb means “near,” when something is close to another. Virgil: “Combat is fought hand to hand 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 understood to be said to the virgin, and they refer likewise to the verb dic, placed in the preceding verse. Here he calls God’s deposit that which God resolved to commit to the most sacred virgin and to 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 herself perfected the purpose of chastity and of not knowing man; for to bring this wondrous work to completion, she was made fruitful by the Holy Spirit, and she kept the vow of her virginity consecrated to God. Certainly, neither by the conception of the Son of God, nor did that purpose, nor that vow, suffer violation. 9 In the ninth verse. The maiden receives the message. “Message” in this place can be taken both for the messenger and for the thing announced. For the blessed virgin heard and received both the man and the angel, that is, venerating the messenger: and embracing the thing that 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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PROSA. 204 secundum verbum tuum. In sexto verò versu antè explicato: potius pro re nunciata sumi debere videtur quàm pro non nunciante. 10 In decimo versu. Consiliarium humani generis. Hæc nomina simul cum eo quod in fine præcedentis versus ponitur: sumpta sunt ex Esaiæ, ita pronunciante ortum filij dei ex virgine. Paruulus natus est nobis: & filius datus est nobis: & factus est principatus super humerus eius. Et vocabitur nomen eius admirabilis, consiliarius, deus fortis, pater futuri seculi: princeps pacis. Hæc omnia quinque pueri nomina ab Esaiæ expressæ: hoc loco eodem ordine illi attribuuntur. Vnde admirabilis nominatur, quia simul deus & homo, quod inauditum est & mirabile in oculis nostris. Consiliarius: quia magni consilij angelus secundum septuaginta interpretes dicitur, suóque occulto consilio genus humanum à damnatione eripuit. Dicitur & deus fortis ( loco cuius nominis author hic eum vocat deum & hominem: propter rythmi decentiam atque exigentiam) quia omnium creator est & gubernator: eiusque potestati resistere nemo potest. Pater futuri seculi siue pater posteris deinde nominatur, quia populi sub evangelica lege regenerati, ipse salutis & spiritualis nativitatis est author. Denique vocatur princeps pacis siue in pace stabilis, quia ipse est pax nostra qui fecit vtraque vnu[m], recóciliavit que nos deo & angelis. De quo subiungit eode[m] loco propheta. Multiplicabitur eius imperium, & pacis non erit finis. Quod & psalmus confirmat dicens. Orietur in diebus eius iustitia & abundantia pacis, donec auferatur luna. 13 In decimotertio versu. Natura præmitur in partu virginis. Quoniam id supra naturæ vires & legem, quòd virgo pariat filium & suæ virginitatis non patiatur detrimentum. Et ergo in eo partu vim & violentiam quodam modo passa est natura, & in secundo præsentis prohæ versu etiam deus dicitur ipsi naturæ fecisse præiudiciu[m] in eodem partu. Quòd aute[m] puer ipse qui ex virgine nascitur, rex regum sit & dominus dominantium, rectórque superum, quatenus deus, omnino planum est nec indigens aliqua testimoni jluce. Dicitur aute[m] ipse rex, celasse vim numinis, quoniam suæ diuinitatis potestatem occultauit te- gmine

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PROSE. 204 according to your word. But in the sixth verse explained before: it seems rather to be taken for the thing announced than for one not announcing. 10 In the tenth verse. Counsellor of the human race. These names, together with that which is placed at the end of the preceding verse, are taken from Isaiah, who thus foretells the birth of the Son of God from a virgin. “A child is born to us, and a son is given to us, and the principality is made upon his shoulder. And his name shall be called Wonderful, Counsellor, Mighty God, Father of the age to come, Prince of Peace.” All these five names of the child, expressed by Isaiah, are here attributed to him in the same order. He is called Wonderful, because he is both God and man at once, which is unheard of and marvelous in our eyes. Counsellor, because he is called the angel of great counsel, according to the Seventy interpreters, and by his hidden counsel he rescued the human race from damnation. He is also called Mighty God (instead of which name the author here calls him God and man, for the sake of the fitness and demand of the rhythm), because he is the creator and governor of all things; and no one can resist his power. Father of the age to come, or father of posterity, he is then called, because he is the author of salvation and spiritual rebirth for the people regenerated under the evangelical law. Finally he is called Prince of Peace, or steadfast in peace, because he is our peace, who made both one and reconciled us to God and the angels. Concerning him the prophet adds in the same place: “His dominion shall be multiplied, and there shall be no end of peace.” This the psalm also confirms, saying: “In his days righteousness shall arise, and abundance of peace, until the moon be taken away.” 13 In the thirteenth verse. Nature is pressed in the birth of the virgin. Since this is above the powers and law of nature, that a virgin should bear a son and suffer no loss of her virginity. And therefore in that birth nature in a certain way suffered force and violence, and in the second verse of the present line God is also said to have done prejudice to nature itself in that same birth. But that the child himself, who is born of a virgin, is king of kings and lord of lords, and ruler of the heights as God, is entirely clear and needs no light of testimony. He is said to have concealed the force of the divine nature, because he hidden the power of his divinity under a covering

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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- batim 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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201. Of human frailty. For, like other infants, he cried, was wrapped in swaddling clothes, sucked his mother’s breasts, and performed other works of human weakness fitting for an infant age, and truly exercised them as a true man. But 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 his nativity there were not lacking indications of his deity: the virgin birth, which was fitting only for God; the ministry of angels; the announcement to the shepherds of Christ born; 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. Now let all devout ranks sing to the Lord. By gradually piercing the organ-like notes. This is a sacred day: on which new joys have been devoutly brought into the world. 2 On this night, lofty glory thundered forth in angelic voice. And in the middle of the night lights shone upon the shepherds. While they tended their flocks: suddenly they receive divine warnings. 3 Born of a nurturing virgin: he who exists before the ages. There is immense glory in heaven: and peace on earth. 4 Therefore let the throng of heaven raise the highest shouts of jubilation. And let the lofty fabric of the sky tremble with so great a sound: let it resound everywhere, on this day, with glory given back in a clear voice. 5 Let all things on earth resound with the human proclamation of the newborn God. The most cruel dominions of the enemy have been broken. Peace restored on earth, now let all things rejoice at the birth of the newborn. He alone who beholds all things, he alone also who created all things, may 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 certain sentences sometimes fall into the same final consonance, this is done neither uniformly nor in a determined and fixed way

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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 eua- uadit peruia & captu facilis. Incitatur insuper hic totum genus humanum ad spiritualem lætitiam in domino ha- bendam, propter amplissima bona, illi ex natiuitate domi ni secundum carnem præstita ac indulta. ANNOTATIONIS. Syllabatim pneumata. Syl- laba dicitur comprehensio literarum vna prolatione effor matarum, aut vnius vocalis enunciatio, vt dictio pater ha bet duas syllabas, & vocalis ô in dictione ovis vnam con- stituit syllabam. Inde syllabatim aduerbiu[m], significat per syllabas. Augustinus. Et syllabatim per transitorias tem- poru[m] morulas humanæ linguæ vocibus loqueretur. Pneu- ma verò, atis, tertiæ inflexionis nomen & Græcam habés originem: est spiritus siue flatus. Vnde pneumata organi- ca, dicuntur cantus qui organorum ministerio sunt, nam spiritu & flatu indiget. Inde pneumaticus, a, um, quod spi- rituale est & flatu dirigitur, vt Plinius organa vocat pneu- matica. 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 proces- sionis illius & emanationis ineffabilis modum à patre & fi- lio, qui spiratio dicitur. Hoc verò loco: in priori illa & p- pria significatione sumitur. Debet autem ea dictio semper scribi per literam, p ipsi in principio præpositam. Na[m] hoc modo apud Græcos (à quibus Latini eam mutuantur di- ctionem) scribi dinoscitur. 2 Et immania nocte media Immane, interdum crude- le & sæum significat. Inde immanitas sæuitia. 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 rerunt pastoribus, cum vt ait euangelium, claritas dei ci cunfusit illos. 3 Extat ante secula. Extat, existit, & subsistit. Impropri tam

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PROSE. 206 therefore rule. In it is described the joy of the Lord’s nativity, announced by the angel to the shepherds and declared by the heavenly canticle, as blessed Luke narrates in the second chapter of his Gospel, from which almost the whole sense of this prose becomes clear and easy to grasp. Moreover, here the whole human race is stirred up to spiritual gladness to be had in the Lord, because of the most abundant goods granted and bestowed upon it from the nativity of the Lord according to the flesh. ANNOTATION. “Syllabatim pneumata.” A syllable is called a combination of letters formed in a single utterance, or the pronunciation of a single vowel; thus the word pater has two syllables, and the vowel ô in the word ovis constitutes one syllable. Hence syllabatim, an adverb, means “by syllables.” Augustine: “And he would speak syllabatim through the passing moments of time with the sounds of human speech.” Pneuma, however, -atis, is a noun of the third declension and has a Greek origin: it means spirit or breath. Hence “pneumata organica” are called chants that are rendered by the service of organs, for they need breath and blowing. Hence pneumaticus, -a, -um means what is spiritual and is directed by breath, as Pliny calls organs pneumatica. And just as the Latins, in some manner expressing by human voice the third person of the highest divinity, which is above every name, call it spirit and flame, so also the Greeks call it pneuma, in order in some way to explain the manner of that procession and ineffable emanation from the Father and the Son, which is called spiration. But in this place it is taken in that earlier and proper sense. Moreover, that word should always be written with the letter p placed before it at the beginning. For in this way it is known to be written among the Greeks, from whom the Latins borrow the term. 2. “And by the vastness of midnight.” Immanis sometimes means cruel and savage. Hence immanitas, savagery. Cicero in On Duties: “How much more detestable is the savagery of those who have torn apart their fatherland with every crime.” Sometimes, however, the same word means great and huge. Virgil in the Aeneid: “And he set up immense temples.” And in this second sense the bright and conspicuous lights that appeared to the shepherds from heaven are here called “immense,” when, as the Gospel says, the glory of God shone around them. 3. “It stands before the ages.” Extat means exists, is present, and subsists. Improperly

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EXO. 207 tamen ponitur id verbum hoc loco, nam apud pr obatos authores potius extra apparere aut superesse signat, vt tra nantis flumen bouis solum caput extat, id est extra, vndas apparet. Et non omnia Ciceronis volumina extant, id est supersunt, nam iniuria temporum aliqua pe rierunt. Est autem Christus ante secula, secundum diuinitate. Nuc (inquit) clarifica me tu pater apud temetipsum, claritate quâ habui priusquam mundus fieret apud te. Et < Ioan. 17> natus est alma virgine, secundum humanitatem. 4 Hinc ergo cæli caterua. Quod in principio generali nomine dixerat author, pia agmina, nunc specialius explicat, inuitatque & angelicos spiritus hoc versu, & omnes homines paulò pòst sequente versu, ad cantica laudu[m] deo exoluenda. Soli enim inter creaturas angeli & homines, ratione sint præditi, agmina constituunt quæ Christo natu laudes personent & concinant. 5 Humana concrepent cuncta. Concrepare verbum, personare significat: & neutrale est suapte natura. Terentius. Sed ostium concrepuit. Interdum verò in vim transit verbi actiui, & concordi sono simul laudare signat: accusatiuumque secum admittit, vt hoc in loco. 1 In natiuitate domini: ad secundam missam. Ea recolamius laudibus piis digna. Huius dici carni ena: in qua nobis lux oritur gratissima. Noctis interit nebula: pereunt nostri criminis umbracula. Ho die seculo maris stella est enixa nouæ salutis gaudia. 2 Quem tremunt barathra, mors cruenta pauet, ipsa à quo peribit mortua. Gemit capta pestis antiqua: coluber liuidus perdit spolia. 3 Homo lapsus, quis abducta: reuocatur ad æterna gaudia Gaudet in hac die agmina angelorum cælestia. Quia erat dragma decima perdita: est inuenta. 4 O proles nimium beata: qua redempta est natura Deus qui creauit omnia: nascitur ex foemina. Mirabilis

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EXO. 207 however that word is used here, for among reputable authors it rather signifies to appear outside or to remain over, as when only the head of a bull is seen from a river flowing onward, that is, outside the waves. And not all the volumes of Cicero remain, that is, survive, for some have perished through the injury of time. But Christ is before the ages according to divinity. Now, says he, glorify me, Father, with thyself, with the glory which I had before the world was made with thee. And he was born of the holy virgin according to humanity. 4 Hence therefore, the company of heaven. What the author had said at the beginning in a general name, “holy companies,” he now explains more specifically, and in this verse he summons the angelic spirits, and in the following verse all men, to sing the songs of praise to be offered to God. For among creatures only angels and men, being endowed with reason, form companies that may resound with praises and sing them to Christ at his birth. 5 Let all things human resound. The verb concrepare signifies “to sound,” and is by nature neuter. Terence: “But the door rang.” Sometimes, however, it passes into the force of an active verb, and signifies praising together with harmonious sound; and it admits an accusative with it, as in this place. 1 At the Nativity of the Lord: at the second Mass. Let us recall those things worthy of holy praises. On this day the flesh is born, in which the most welcome light arises for us. The mist of night passes away; the little shadows of our sin perish. Today the star of the sea has given birth to the joys of new salvation. 2 Him whom the depths dread, bloody death itself fears, from whom even death itself will perish. The ancient plague groans, now captured; the pale serpent loses its spoils. 3 Fallen man, who was withdrawn, is called back to eternal joys. In this day the heavenly host of angels rejoices, because the lost tenth drachma has been found. 4 O most blessed offspring, by whom our nature has been redeemed: God, who created all things, is born of a woman. Wonderful

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CANO. 5 Mirabilis natura mirifice induta: assumens quod non erat, manens quod erat. Induitur natura diuinitas humana quis audiuit talia dic rogo facta? Quærere uenerat pastor pius quod perierat. 6 Induit galeam: certat ut miles armatura. Prostratus in sua propria ruit hostis spicula. Auferuntur tela in quibus fidebat. Diuisa sunt illius spolia: capta præda sua. Christi pugna fortissima: salus nostra est uera. Qui nos suam ad patriam duxit post victoriam. In quasibilaus est æterna: Amen. Hæc prosa nullam rythmicæ consonantiæ normam te net: sed liberioribus vagatur habenis more aliarum orationum solutarum. In ea incitatur totum genus humanu[m] ad celebrandas in hac solennitate laudes deo debitas, tum propter magnitudinem & sublimitatem sacramenti dominicæ incarnationis: qua deus & homo natus est matre vir gine, tu propter maxima & summa beneficia humano generi per hoc mysterium indulta: scilicet expulsionem hostis antiqui à mundo, & reductionem nostri ad cælestia regna. 1 ANNOTATIONES. Nobis lux oritur gratissima. < Ioan.1> Lux illa, spiritualis est & mentes illuminans, scilicet < Esa.9> Christus dominus noster, qui est lux vera, illuminans omnem hominem venientem in hîc mundu[m]. De qua Esaias. < Psal.96> Ambulantibus in regione vmbræ mortis: lux orta est eis. Et psalmus. Lux orta est justo, & rectis corde lætitia. Ita & nebula noctis hic intelligitur densitas & caligo peccatorum nostrorum: quæ sunt opera tenebrarum. Vmbracula quoque nostri criminis: sunt opaca & obscura nostrarum iniquitatum, quæ nunc intereunt: quoniam nata est vera salus mundo, quæ omnem abstergit peccati nubem, vmbram & tenebrositatem. 2 Quem tremunt barathra. Barathrum, locus est immensæ profunditatis & vorago: vnde quis emergere non possit. Quare pro inferno loco & perpetuo damnatorum < Sapi.2> ergastulo sæpenerò sumitur, quoniam non est qui agnitus < Iaco.2> sit reversus ab inferis. Itaque Christum tremunt barathra,

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CANO. 5 Mirabilis nature miraculously clothed: assuming what it was not, remaining what it was. Nature clothes itself with human divinity; who has heard such things, tell me, I pray, as they were done? The holy shepherd had come seeking what had perished. 6 He puts on a helmet: he fights as a soldier in armor. The enemy, struck down in his own weapons, falls. The weapons in which he trusted are taken away. His spoils are divided: his prey is captured. Christ’s battle is most mighty: our salvation is true. He who, after victory, has led us to his homeland. In which his praise is eternal: Amen. This prose keeps to no rule of rhythmic concord, but wanders more freely on looser reins, like other prose discourses. In it the whole human race is urged to celebrate in this solemnity the praises due to God, both because of the greatness and sublimity of the mystery of the Lord’s Incarnation, whereby God and man were born of a virgin mother, and because of the greatest and highest benefits granted to the human race through this mystery: namely, the expulsion of the ancient enemy from the world, and our restoration to the heavenly kingdoms. 1 ANNOTATIONS. The most welcome light rises for us. < Ioan.1> That light is spiritual and illuminates minds, namely Christ our Lord, who is the true light, enlightening every man coming into this world. Concerning this, Isaiah says. < Esa.9> To those walking in the region of the shadow of death, light has arisen for them. And the psalm says, Light has arisen for the just, and joy for the upright in heart. Thus the night fog here is understood as the density and gloom of our sins, which are works of darkness. Likewise the shadows of our guilt are the dark and obscure forms of our iniquities, which now pass away, since the true salvation of the world has been born, which wipes away every cloud, shadow, and darkness of sin. 2 Whom the abysses tremble at. An abyss is a place of immense depth and a gulf from which one cannot emerge. Therefore it is very often taken for hell, and for the place and perpetual prison of the damned. < Sapi.2> < Iaco.2> For no one who has been acknowledged has returned from the underworld. Therefore the abysses tremble at Christ,

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EX PO. 101 iuthra. id est tartara. Na vt Iacobus alt: damones credunt & contremiscunt. Sæua itidem & crudelis mors secunda pavet Christum: quoniam ab ipso destructa est & disperdi ta, 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 pestilente veneno peccati infecit totum genus humanu. Et is captus est à Christo: victusque & superatus per mortem ipsius. Deniq; idê 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. Morfus tuus ero inferne. Christus enim illo fortior superueniens secundum parabolam euangelicam: arma in quib[us] < Osec. 13 Luc. 11> fortis ille armatus confidebat abstulit, & spolia eius distribuit. 3 Ouis abducta revocatur. Alludit hic locus duplici parabolæ in euangelio apud Lucam adductæ: < Luc. 15> 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. 15> 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] < O> 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 thus, that is, of the tartara. For as James says: demons believe and tremble. Likewise savage and cruel second death fears Christ; because by him it has been destroyed and scattered, according to the word of the prophet: I will be your death, O death: <Hos. 13, 1 Cor. 15> and death is swallowed up in the victory of Christ. Again, the ancient plague is called the ancient enemy, who with the pestilent poison of sin infected the whole human race. And he was captured by Christ, and defeated and overcome through his death. Finally, the same fierce, or envious, serpent is called a snake, because of the winding turns of temptations and the hidden ambushes by which it plots deceit. It also loses its spoils: because it lost the human nature, once held in tyrannical fashion and freed by Christ, according to the prophet’s saying about Christ: I will be your sting, O hell. Christ indeed, coming more powerful than that one, according to the evangelical parable, took away the weapons in which <Hos. 13, Luke 11> that strong man armed trusted, and distributed his spoils. 3 The sheep led away is brought back. This passage alludes to the two parables cited in the Gospel according to Luke: <Luke 15> in order to show God’s merciful kindness in redeeming and saving human beings, as in the case of the hundredth one that was lost, which, having been sought more carefully by the shepherd and at last found, was laid upon the shoulders of the good shepherd and brought back to the fold <Luke 15> with joy. And likewise the lost tenth drachma, which, after being searched for with great diligence by the woman who lit a lamp and swept the whole house, was finally found. Certainly by that hundredth sheep and that tenth drachma once lost is signified the human race, made liable to eternal damnation through the deceit of the ancient serpent by the transgression of the first parents; but now, through Christ made man, it has been freed from destruction, found for the attainment of salvation, and brought to the joys of the heavenly kingdom. 4 O offspring too blessed. That offspring, exceedingly blessed, is Christ, through whom human nature, formerly captive, is now redeemed. Nor should those 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 appearance indeed, would anyone dare to call the fault of Adam and the first parents blessed? Since <O> it was miserable, unhappy, and unfortunate: and not only harmful, ruinous, and destructive to the authors themselves, but also to all posterity. How likewise could anyone truly say, through the faul O t

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EXPO. Et in huiusmodi conflictu hostis noster n[ost]rit 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. Haleluia. 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 a conflict of this kind, our enemy is pierced by his own darts, and, as they say, is run through by his own weapons. For he had made a dart and weapon for himself out of human flesh in our first parents; by it he laid low the whole human race, and he is transfixed by the most sacred flesh of Christ, of the same substance as ours. Finally, the weapons in which the ancient enemy trusted, according to that word of the Lord about the strong man armed, guarding his own court, and a stronger one coming upon him, from Luke cited above, to which this passage corresponds, have been taken away, because his power to harm and to harass men has been bound by the coming of Christ. His spoils also have been divided, and his prey has been captured; for the holy fathers, long detained among the dead, were 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, by which he cast out the prince of this world and restored the whole human race to liberty, and called it back to the upper air. < Eph. 4> 1 At the Nativity of the Lord: at the second Mass. A. Etabundus The faithful choir exults. Alleluia. 2 The King of kings has been brought forth from an untouched bed. A wondrous thing. 3 The Angel of counsel is born of a virgin: Sun from a Star. 4 Sun, knowing no setting: Star ever shining red, ever bright. 5 As a star gives forth its ray: the Virgin brings forth her Son in like form. 6 Yet neither star by its ray, nor virgin by her son, is 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 embodied: flesh having been assumed. 9 Isaiah sang it, the Synagogue remembers it: O, never.

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PROSA. Nunquam tamen desinit Crede uel ueteræ Esse cæca. Cur damnaberis gens mi- IO Sin non suis uatibus: I2 Quem docet litera Credat uel gentilibus Natum considera: Sibyllinis uersibus Ipsum genuit puerpera. Hæc prædicta. Amen. II Infælix propera 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 vtriusque 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 rythmycæ, 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 cõficiuntur syllabis, tertia verò noue[m], & 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 & sentetiarum grauitate singularis. < Psal. 9> In illa incitatur fidelis populus

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PROSE. Yet she never ceases Believe either the ancient To be blind. Why will you be condemned, my people— Or, if not by her own prophets: I2 Whom the letter teaches Let her believe even the Gentiles, Consider the child born: In Sibylline verses. She whom the maiden bore. This has been foretold. Amen. II Unhappy, make haste This prose has been composed and woven with rhythmic modulation; yet not everywhere in a uniform way. For the first two verses have a mutual response to one another in their clauses, each being made up of three parts. The first of these contains only four syllables; yet it does not receive a similar ending in its final cadence and termination of sound. But the second clause of each of the first two verses is completed with eight syllables, and one responds to the other in a like falling of sound. Finally, the third clause of the first verse corresponds to the third of the second, in the number of four syllables and a similar ending in the vowel sound. In each of the six verses following the first two, three rhythmic clauses are formed, of which the first two, taken separately, each consist of seven syllables; and the penultimate of them is short, while the third clause has four syllables, and its penultimate is long. But in the ninth and tenth verses, each of the first three clauses contains seven syllables, the penultimate of which is short, and the last two syllables of one clause preserve a similar ending to the last two of the others; the fourth clause, however, contains only four syllables, with a long penultimate. Finally, the last two verses comprise three rhythmic clauses in mutual agreement: of which the first two are each made up of six syllables, while the third has nine, and the penultimate of them is always short. <Psal. 81> He is said to have been the author of it, Saint Bernard, a man most distinguished both by the holiness of his life and by his knowledge of the sacred letters; who, like another David, even on the harp of divine praise sweetly modulated the church’s rhythms, as this very prose shows: singular in the beauty of its composition and the weight of its thoughts. <Psal. 9> In it the faithful people are urged on

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EX PO. 215 lus ad exultationem ob sacratissimum incarnationis mysterium: quo virgo intacta protulit filium, & diuinitas humantati miro modo est coniuncta. Deinde merito reprehenditur Iudæorum cæcitas atque incredulitas: qui tantæ rei sacramentum propheticis oraculis prænunciatum & veteris testamenti præsignatum figuris, quinimmo & Sibyllarum gentilium vaticiniis prædictum recipere noluit. Admonenturq; fidelium adhortationibus, vt natum pro omnium salute Christum tandem confiteantur. 2 ANNOTATIONES. Insecundo versu. Intactæ profudit torus. Id nomen torus proprie lectum signat. Virgilius. Indetoro pater AEneas sic orsus ab alto. Hic verò translatione quadam concinna pro sacratissimo virginis vtero sumitur, ex quo prodiit Christus tanquam sponsus procedens de thalamo suo. 3 Id tertio versu. Angelus consilij. Christus hoc nomine insinuatur apud Esaiæ: vbi septuaginta interpretes deterriti maiestate illorum nominum quo nostra habet traductio eo in loco. Et vocabitur nomen eius admirabilis, consiliarius, deus fortis, pater futuri seculi, princeps pacis, & non audentes puero nato, apud gentes tam præclara ascribere nomina, aut aperte ipsum deum prædicare: posuerunt id solum. Et vocabitur nomen eius: agni consilij angelus, quod & in officio tertio missæ natiuitatis dominicæ ex instituto ecclesiastico pro introitu & exordio ipsius decantatur. Et rectè quidem eo insignitur nomine dominus noster, nam magnum illud & arduum consilium de redimendo genere humano per filij dei incarnationem & mortem: ipse annunciauit & manifestauit hominibus. Dicitur & sol natus de stella, locutione methaphorica, qua Christus sol dicitur, quoniam à prophetis sol iustitiæ prædicatur, virgo autem Maria eius mater eximia, stella hic vocatur: quia stella maris digne à cunctis celebratur & cognominatur. Itaque vt sol longe est maior stella & lucidior, quinimmo ipsi stellæ suam communicat claritatem, ita & Christus de virgine natus, multò est etiam vt homo sua gloriosa matre eminentior & sublimior. Et hanc fij supra matrem dignitate & præcellentiam signat illa locutio. 4 In quarto versu. Sol occasum nesciens. Nô de sole O iij isto

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EX PO. 215 for joy at the most sacred mystery of the Incarnation: whereby the inviolate Virgin brought forth a son, and divinity was wondrously joined to humanity. Then the blindness and unbelief of the Jews are rightly reproved: they were unwilling to receive the sacrament of so great a matter, foretold by prophetic oracles, prefigured by the figures of the Old Testament, and indeed predicted even by the oracles of the Gentile Sibyls. And the faithful are admonished, by exhortations, to confess at last Christ, born for the salvation of all. 2 NOTES. On the second verse. The inviolate brought forth the bed. The word torus properly signifies a bed. Virgil: In thoro pater Aeneas sic orsus ab alto. Here, however, by a certain fitting metaphor it is taken for the most sacred womb of the Virgin, from which Christ came forth, as a bridegroom coming out of his chamber. 3 On the third verse. Angel of counsel. Christ is indicated by this name in Isaiah, where the Septuagint interpreters, deterred by the majesty of those names, which our translation has in that place: And his name shall be called Wonderful, Counsellor, Mighty God, Father of the world to come, Prince of Peace; and not daring, for a child born among the Gentiles, to ascribe such glorious names, or openly to proclaim him God, they placed only this: And his name shall be called: Angel of counsel, which is also chanted in the third part of the Mass of the Nativity of the Lord by ecclesiastical custom, as the entrance and beginning of it. And rightly indeed is our Lord marked with this title, for that great and arduous plan for redeeming the human race through the incarnation and death of the Son of God: he himself announced and made known to men. He is also called the sun born from the star, a metaphorical expression, by which Christ is called the sun, since he is proclaimed by the prophets as the sun of justice, while the Virgin Mary his most excellent mother is here called a star: because she is rightly celebrated and named by all as the star of the sea. Therefore, as the sun is far greater and brighter than the star, and indeed communicates its brightness to the stars themselves, so Christ, born of the Virgin, is much more eminent and exalted even as man than his glorious mother. And this superiority and preeminence of the son over the mother is signified by that expression. 4 In the fourth verse. Sun knowing no setting. Not about the sun O iij this

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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 sti passione: sed incarnatione solu fiat sermo. < Esaiæ 7> In no- 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 11> virga de radice Iesse, & flos de radice eius ascendet, & re- quiescet super eum spiritus domini Sub Esaiæ autem, cæ- 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 delinit 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 overlaid with it: and indeed with human flesh assumed from the holy virgin, who within her sacred womb embraced God (as a not unworthy author sings excellently) the womb was amazed to be filled with a hidden birth, about to bear its own Maker. Mortal hearts wove the artificer of heaven. The creator of the world became a part of the human race, and lay hidden beneath the lowest breast, he who broadly encompasses the whole globe. And he whom neither the spaces of earth nor the waves of the sea nor even heaven can contain: was gathered into small limbs. But the meaning assigned is expressed by this verse in this way: if in the second clause it is read, “passum est corporari,” that is, to be enclosed and clothed in human body: as I judge it ought to be read. For those who read “corporali passum est,” as most do: and though they say something true, namely that the Word of God itself suffered death and was crucified, having taken flesh, and having assumed a human body: they nonetheless do not bring forward anything suitably contributing to this passage and adapted in a fitting way. since here it is not about Christ’s passion, but only about the Incarnation. < Isaiah 7 > In the ninth verse. Isaiah sang. In many places Isaiah foretold, inspired by the prophetic spirit, 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 < Isaiah 11 > 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, moreover, the other prophets of God will be understood: such as Jeremiah, Ezekiel, Daniel, Micah: who also, concerning Christ’s Incarnation, wove sacred oracles. Likewise the synagogue and the gathering of the Jews remembers and commemorates this most lofty mystery, when in its books it reads these utterances of the prophets, and the wrappings of figures: such as Moses’ unburned bush, Aaron’s flowering rod, the closed gate shown to Ezekiel, and the stone cut from the mountain without hands, which Daniel beheld in his sacred vision. By these figures, in truth, the birth of the Son of God from a virgin mother was foreshadowed. Yet the synagogue of the Jews is never willing to cease being blind, because it remains in its unbelief, unwilling to receive C H R I- S T as our Savior as its own Messiah in the law

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216 PROSA. lege & prophetis promissum, neque in illum credere. Sed cur hoc? quoniam excæcatum est cor illius populi: vt oculis non videat. & corde non intelligat, quemadmodu[m] prædixerat Esaias. 10 In decimo versu. Si no[n] suis vatib[us]. In synagogâ Iu deoru[m] valida hoc loco intorquetur ratio: ad co[n]iuncenda[m] ipsoru[m] obstinata[m] pertinacta[m]. Si (inquit) ipsa non credit suis p[ro]phetis: salte[m] credat gentibus authoribus, qui reuelante deo eadem prædixerunt mysteria, & per quos deus etiam voluit tantæ dignitatis referari sacramentum, vt non solu[m] in ore duorum aut trium: sed & omnium nationum staret huiusce verbi testimonium. Nonne Bala[m] sacrilegus fuit & Ariolus cultorque idolorum? qui semel & iterum septe[m] iussit aras extrui & illis sacrificia imponi quæ demoniis immolaret. Ipse tamen inter cætera verba sua prophetica, & illud de incarnatione domini præcinuit oraculum. Orietur stella ex Iacob, & co[n]surget virga de Israel: & percutiet duces Moab. Nabugodonosor itidem non solu[m] ge[nus] tilis fuit & idolorum cultor: sed & eo deuenit insaniæ vt tanquam deus in aurea statua adorari voluerit. Ipse tamé conspicatus tres pueros quos miserat in fornacem: prore status est se videre tres viros solutos ambula[n]tes in medio ignis, & quartum similem filio dei. In quo quidem postremo dicto: dominicæ incarnatio[n]is fuit prædicator: cu[m] quar tum illum profitetur virum & hominem, filio tamen dei similem. Quemadmodu[m] luculenter & diffuse deducit hâc materiam sacer Augustinus in præclaro illo formone contra Iudæos. Vos inquam conuenio O Iudci: qui in hunc vsque diem negastis filium dei. Vbi & Sybillarum meminit, quarum carminibus etiam prædicta sunt hæc assumptæ d filio dei carnis humanæ mysteria. Tradunt sane authores Marcus Varro & Lactantius, decem fuisse Sybillas, id est puellas vaticinantes, & quæ dei consiliu[m] (vt nomen ipsum signat) hominibus nociarint. Earum nomina, natale solum & tempora exprimunt exactius Sypontinus in suo cornucopiæ, & Tortellius in opere suo de orthographia. Quarum vnaquæque aliquod dicitur oraculum præcinuisse de eximiis Christi operibus: ut natiuitate ipsius, passione, resurrectione aut aduentu ad iudicium. Et aliquæ earu[m] præsertim id prænuciarunt: quod Iesus Christus

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216 PROSE. promised in the Law and the Prophets, and not to believe in him. But why is this? because the heart of that people has been blinded: so that with their eyes they do not see, and with their heart do not understand, as Isaiah had foretold. 10 In the tenth verse. If not by its own prophets. In the synagogue of the Jews a powerful argument is turned against them here, to join their stubborn obstinacy. If (it says) it does not believe its own prophets, let it at least believe gentile authorities, who, by the revelation of God, foretold the same mysteries, and through whom God also willed so great a sacrament of dignity to be revealed, so that not only in the mouth of two or three, but even of all nations, the testimony of this word might stand. Was not Balaam sacrilegious and a sorcerer and worshiper of idols? who once and again ordered seven altars to be built and sacrifices to be placed upon them, which he would offer to demons. Yet he himself, among the other words of his prophecy, foretold also that oracle concerning the incarnation of the Lord: A star shall rise out of Jacob, and a rod shall spring up from Israel; and it shall strike the leaders of Moab. Likewise Nebuchadnezzar was not only of a pagan race and an idol-worshiper, but he also fell into such madness that he wished to be adored like a god in a golden statue. Yet he, seeing the three youths whom he had cast into the furnace, said that he saw three men walking unbound in the midst of the fire, and a fourth like the Son of God. In this last saying, indeed, he was a preacher of the Lord's incarnation, when he declares that the fourth one was a man and human being, yet like the Son of God. How clearly and at length holy Augustine unfolds this matter in that excellent sermon against the Jews. You, I say, I address, O Jews: you who up to this very day have denied the Son of God. There he also mentions the Sibyls, whose songs likewise foretold these mysteries of the assumed human flesh of the Son of God. Indeed, the authors Marcus Varro and Lactantius report that there were ten Sibyls, that is, maiden prophetesses, and women who made known God's counsels (as the name itself indicates) to human beings. Their names, native lands, and times are set out more exactly by Sypontinus in his Cornucopia, and by Tortellius in his work On Orthography. Each of them is said to have foretold some oracle about the outstanding works of Christ: such as his birth, passion, resurrection, or coming to judgment. And some of them especially foretold this: that Jesus Christ

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EXO. 217 Rus 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 virginiis veniet. Insuper Sibylla Tiburtina: suis carminib[us] hæc de Christo prædixit. Nascetur Christus in Bethleé: & annuiciabitur in Nazareth. O foelix illa mater: cur vbera illis 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, & inuisibile verbum palpabitur. Sunt & alia Sibyllarum vaticinia de aliis Christi mysteriis, vt de miraculo quinque panum quibus in deserto dominus satiauit quinque milla hominum, de passio[n]e 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 obcaecato & 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 typisque figuris prædicat. Nam quem nasciturum prædixerant prophetæ, virgo puerpera iam ipsum genuit. N[ost]ro 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: quam qui natum legunt, vt vulgo nunc faciunt plerique. N[ost]ræ aptior est sensus & accomodior, quo monetur synagoga Iudæoru[m] eum coni-

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EXO. 217 The Son of God, destined to be born in Bethlehem from a virgin mother, and to be laid in a manger. Indeed, the Hellespontic Sibyl is said to have prophesied this concerning Christ: from the lofty dwelling of heaven God looked down upon the humble, and he shall be born in the last days from a Hebrew virgin. The Cumaean Sibyl also sang this oracle concerning the nativity of Christ: He shall come, and cross the hills, and pass over the peaks of Olympus, and shall reign in poverty, and shall rule in silence, and from a virgin womb he shall come forth. Moreover, the Tiburtine Sibyl foretold this concerning Christ in her verses: Christ shall be born in Bethlehem, and shall be announced in Nazareth. O blessed mother, why would she nurse them with her breasts? From the Persian Sibyl, likewise, this oracle is said to have been composed concerning the mystery of the Incarnation: Behold, the beast shall be trodden down, and the Lord shall be begotten in the world, and of the nations the virgin shall be the salvation of the 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, as of the miracle of the five loaves with which the Lord satisfied five thousand men in the desert, of the Passion of the Lord, the Resurrection, and the coming to judgment. But since these do not serve the present purpose, it did not seem that they ought to be brought in here. II. On the eleventh verse. Infelix propera. This verse and the next contain exhortatory words addressed by the faithful people to the unhappy synagogue of the Jews, that it may hasten to receive Christ, and at least believe the ancient words of its prophets, and indeed of the authors among the Gentiles, concerning the coming of Christ in the flesh, now already fulfilled; and lest, with blinded and stubborn mind, it cast itself into the abyss of eternal damnation. The faithful people are also exhorted that the synagogue of the Jews should consider more attentively that very Son born for us, whom the whole letter of the Old Testament speaks of and preaches under veils and figures. For the one whom the prophets had foretold was to be born, the virgin mother has now given birth to him. Therefore let it no longer wait for some future one to come in the flesh: he who long ago came to her and to save us all has already come. 12. On the twelfth verse. Quem docet litera: natum considera. Many read it here thus: Quem docet litera vatum: considera. And in my judgment this is better than those who read natum, as most now commonly do. The sense is more fitting for our purpose and more appropriate, whereby the synagogue of the Jews is warned to consider him, con-

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PROSA. 218 considerare messiam & Christum: quem litera vatum, suo- rumque prophetarum oracula atque vaticinia edocent & prænunciant, ipsum enim prophetis Esaiæ, Hieremix, 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. 218 to consider Messiah and Christ: whom the letter of the prophets, and the oracles and prophecies of their own prophets, teach and foretell; for it has been foretold by the prophets Isaiah, Jeremiah, Daniel, Micah, Zechariah, and Malachi, and by other ancient prophets: the Virgin Mary has now given birth. Therefore let them no longer expect their Messiah to come hereafter, but let them know that He has already long since come, and let them receive Him with faith and due reverence. But if anyone should read “born,” the following sentence, which expresses the same thing, would seem in a way to be superfluous. And I believe that through the negligence of readers, in place of the vowel u at the beginning of that word, n has been written. 1 On Saint Stephen the Protomartyr. Let us with harmonious service celebrate the solemnity. Taught by the example of that kind Author, pleading for his persecutors by the fraud of his own prayer. 2 O Stephen, standard-bearer of the great King, good one, hear us. 3 You who for your enemies were profitably heard. 4 Paul, by your prayers, Stephen, once your persecutor, believed in Christ. 5 And he rejoices with you in the kingdom, to which no persecutor comes near. Therefore we ourselves, as suppliants, cry out to you, pressing you with prayers. May your most holy prayer always win us over to our God. 6 Peter appointed you, the minister of Christ. You show Peter the rule of believing. By showing the right hand of the highest Father, whom the raging people crucified. Christ chose you for Himself, Stephen. Through whom He may strengthen His faithful ones. 7 Revealing Himself to you for consolation amid the rolling of stones. Now shining, crowned among the glorious purple of the martyrs. Amen. This prose, either from its very context, shows that it is not rhythmic: but composed in a freer pattern. It contains, however, an invocation of the faithful people to blessed Stephen, that by reason of the outstanding 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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EX PO. 219. I CANNOTATIONES. Authoris illius exemplo. San di videlicet Stephani: qui inter lapidum iactus positis gemibus orauit pro suis persecutoribus: dicens. Domine ne statuas illis hoc peccatum. Et hoc suo opere nobis author est, magister & præceptor imitandæ illius in inimicos dilectionis: vt oremus pro persequentibus & calumniantibus nos. < Act. 7.> 2 O Stephane, signifer summi regis. Signifer est qui in bello fert vexillum: primus est in acie, atque in fronte collocatur exercitus. Beatus autem Stephanus post Christi mortem primus sustinuit martyrium pro eius nomine. Id circo Christi summi regis merito dicitur signifer: & in candidato martyrium exercitu antesignanus. 3 Prohicue qui es pro tuis. Prohicue: salubriter, vtiliter efficaciter, à nomine, proficuus: quod vtile signat atque profectum faciens, minus tamen visitatum est tam nomen illud quam aduerbium: apud Latinos authores. Venit vtunque à verbo proficere, quod (vt norunt omnes) significat profectum facere. Prohicue autem exauditus dicitur Stephanus: quoniam preces eius pro salute persecutorum factæ, non fuerunt irritæ nec cassæ, vt sequentia declarant. 4 Paulus tuis precibus. Narrant siquidem acta apostolorum quòd testes blasphemix falso obiectæ Stephano, & ipsum lapidantes: deposu-runt vestimenta sua secus pedes adolescentis qui vocabatur Saulus. Et paulo post subiungunt: quòd Saulus erat consentiens neci eius. Ipsius autem < Act. 8.> Stephani preces quas pro persecutoribus effudit: multum creduntur valuisse ac contulisse ad ipsius Pauli conversionem, haud multo post factam. 5 Et tecum tripudiat in regno. Tripudiare est ducere choream & tripudium agere. Hic autem translatitiæ sumitur pro gaudere & lætari. Regno verò cælesti nullus persecutor (vt hic dicit litera) appropinquat: quia vt habet Apocalypse, iam non erit ibi amplius neque luctus neque clamor neque dolor: quoniam priora transierunt. 6 Te Petrus ministrum. Quando scilicet cum cæteris < Apoc. 21.> apostolis elegit Stephanum plenum spiritu sancto & fide, & sex alios in diaconatus officium: vt sextum caput actuum apostolicorum refert. Diaconos enim Græcè: La- < Act. 6.> tine

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EX PO. 219. I. ANNOTATIONS. By the example of that author, namely of Saint Stephen, who, while the stones were being hurled at him, with folded hands prayed for his persecutors, saying, “Lord, do not lay this sin to their charge.” And by this deed of his he is for us the author, master, and teacher of that love toward enemies which is to be imitated: that we may pray for those who persecute and slander us. < Act. 7.> 2 O Stephen, standard-bearer of the highest king. A standard-bearer is one who in war carries the banner; he is first in the line of battle, and is placed at the front of the army. Blessed Stephen, however, after Christ’s death, was the first to endure martyrdom for his name. For this reason he is rightly called the standard-bearer of Christ the highest king, and the advance leader in the chosen army of martyrs. 3 Prohicue who art for thine own. Prohicue: beneficially, profitably, effectively, from the noun proficuus, which signifies useful and bringing profit; yet this noun and that adverb are less commonly found among Latin authors. It comes in any case from the verb proficere, which, as all know, means to make progress. Stephen is said to have been heard prohicue, however, because his prayers, made for the salvation of his persecutors, were neither vain nor empty, as the following shows. 4 Paul, by thy prayers. For the Acts of the Apostles relate that the witnesses to the blasphemy falsely laid against Stephen, and those who stoned him, laid down their garments at the feet of a young man called Saul. And shortly afterward they add that Saul was consenting to his death. Stephen’s prayers, moreover, which he poured out for his persecutors, are believed to have been of great value and to have helped greatly toward the conversion of Paul himself, which took place not long after. < Act. 8.> 5 And with thee he rejoices in the kingdom. To tripudiate is to lead a dance and to hold a festivity. Here, however, it is used figuratively for to rejoice and be glad. But in the heavenly kingdom no persecutor approaches, as the text here says; because, as the Apocalypse has it, “there shall be no more there neither mourning, nor crying, nor pain: for the former things are passed away.” 6 Peter, minister to thee. That is, when together with the other apostles he chose Stephen, full of the Holy Spirit and faith, and six others for the office of deacon, as the sixth chapter of the Acts of the Apostles relates. For deacons in Greek: La- < Act. 6.> tine

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320 PROSA. tinc ministrum significat. At verò Stephanus Petro normâ credendi astruxit: quoniam illam fidei regulam quàm à Pe tro acceperat & verbis & publica disputatione veram esse asseruit & pro illa tandem mortem oppetivit. Tradiderat enim Petrus hanc credendi normam: quòd Iesus Christus à Iudæis crucifixus est verus dei filius. Et hoc ipsum asseverauit etiam Stephanus: quando protestatus est se vide- <Act. 7.> re cælos apertos, & filium hominis stantem à dextris virtutis dei, quem furiosa Iudæorum turba antè crucifixerat. 7 Inter rotatus saxorum. Rotare cum impetu vertere significat & in modum rotæ circumagere. Inde rotatus nomen: versionem & impetuosam circulationem signat. Rotatus ergo saxorum dicuntur proiectiones illæ la pidum: quibus impij Iudæi sanctum Stephanum obruebant. Tunc autem ad solatium & confortationem eis: se Christus Stephano manifestauit. Nam vt acta testantur apostolorum: intendens in cælum vidit cælos apertos & Iesum stantem à dextris virtutis dei, quasi paratum illi ferre præsidium. 1 De sancto Stephano: alia prosa. H Eri mundus exultavit: Et exultans celebra uit Christi natalitia 2 Heri chorus angelorum Prosecutus est cælorum Regem cum lætitia. 3 Protomartyr & leuita, Clarus fide, clarus uit, Clarus & miraculis. 4 Sub hac luce triumpha uit, Et triumphans insultauit Stephanus incredulis. 5 Fremunt ergo tanquam feræ, Quia uiecti deficere Lucis aduersarij. 6 Falsos testes statuunt, Et linguas exacuunt Viperarum filij. 7 Agonista nulli cede, Certa certus de mercede Perseuera Stephane. 8 Insta falsis testibus, Confuta sermonibus Synagogam sathanæ. Testis

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320 PROSE. means a minister. But Stephen, however, established the norm of belief for Peter: because he both by words and by public disputation affirmed to be true that rule of faith which he had received from Peter, and for it at last met death. For Peter had handed down this rule of belief: that Jesus Christ, crucified by the Jews, is the true Son of God. And Stephen likewise asserted this same thing when he declared that he saw the heavens opened, and the Son of Man standing at the right hand of the power of God, whom the furious crowd of the Jews had before crucified. 7 Among the showers of stones. To hurl means to turn with force and to revolve in the manner of a wheel. Hence rotatus is the noun: it signifies turning and violent whirling. Therefore “showers of stones” are those castings of stones with which the wicked Jews were covering Saint Stephen. Then, however, for his consolation and strengthening: Christ showed himself to Stephen. For as the Acts of the Apostles testify, gazing into heaven he saw the heavens opened and Jesus standing at the right hand of the power of God, as if ready to bring him aid. 1 On Saint Stephen: another prose. Yesterday the world rejoiced, And rejoicing celebrated Christ’s birthday. 2 Yesterday the choir of angels Followed with joy The King of heaven. 3 Protomartyr and Levite, Famous for faith, famous in life, And famous for miracles. 4 Under this light he triumphed, And triumphing he taunted The unbelievers, Stephen. 5 Therefore they rage like Beasts, Because, being defeated, they fail, The adversaries of the light. 6 They set up false witnesses, And sharpen their tongues, Sons of vipers. 7 Champion, yield to none, Fight, sure of your reward, Persevere, Stephen. 8 Press on against false witnesses, Confute by your words The synagogue of Satan. Witness

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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 & dæmonia, 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. Celesti fragrantia. 18 Saulus seruat omnium Amen. Hæc

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EXPO. 221 9 Your witness is in heaven, The garments of those who stone him, True and faithful witness, Stoning in all things. His innocence is witness. 19 Let not the sin be laid to account 10 You bear the name of one crowned, By 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 force of torment, Who thus obeyed Christ, Victory awaits you. And with Christ he always 12 For you, death will be a birth. Lives, Your final punishment The first-fruits of the martyrs. Gives the beginnings of life. 21 That he raised up six 13 Filled with the Holy Spirit, The dead in Africa: By his gaze he penetrates Augustine affirms it, The heavenly things. Public report relates it. 14 Seeing the glory of God, 22 By this man's grace of God, He grows toward victory, When his body was revealed? He longs for the rewards. Rain is given to the world 15 Behold, standing at the right hand of God, In a time of drought. Jesus fighting for you, 23 By this very fragrance he drives away Consider, Stephen. Diseases and demons, 16 For you the heavens are opened, Worthy of praise and honor For you Christ is revealed, And of lasting remembrance. Proclaim with a free voice. 24 Martyr, whose name is delightful 17 He commends himself to the Savior, In the Church, For whom he gladly takes death Refresh the languishing world Under the very stones. With heavenly fragrance. 18 Saul keeps watch over all Amen. These

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PROSA. 222 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 tertiæ & 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 prosæ (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 consutationem obiectæ sibi blasphemiæ. Dura cervice & incircuncisi cordib[us] & auribus: vos semper spiritui sancto resti-

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PROSE. 222 This prose preserves rhythmic harmony by a fixed rule. For it usually contains in each verse three rhythmic clauses: of which the first two have a similar ending of the final syllables, and each of them contains 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 its response in a like cadence of syllables with the third clause of the next verse. Nevertheless, so that the variety and diversity of rhythmic composition may bring ornament and beauty to the texture of speech, sometimes the aforesaid form of rhythm is varied, and the first two rhythmic clauses do not each contain seven syllables with a short penultimate, as in the sixth and eighth verses. Sometimes, moreover, in the same verse four rhythmic clauses are placed, answering alternately: so that the first corresponds with the third and the second with the fourth, as in the last four verses. At times, in the four clauses of the same verse, the first three answer with a similar cadence to one another, and the fourth to the fourth of another verse, as in the nineteenth and twentieth verses. All of which things anyone can easily detect from reading and measuring the clauses alone. And this form of composing prose is most common in ecclesiastical office, and is the most frequently used of all. Its author: a distinguished man, and no less excellent in virtue than in learning, Adam of Saint Victor, exceedingly abundant and ready in the rhythmic modulation of prose; as many prose pieces composed by him (which will be placed in their proper places) clearly declare. In the present prose, however, the noble virtue of blessed Stephen is commended in his confession of the faith, and his unconquerable constancy in suffering and death: which is sufficiently clear and evident from the sixth and seventh chapters of the Acts of the Apostles. The miracles wrought by the merits of blessed Stephen are also recounted in the raising of the dead: and in the flooding of rain shown at the time of the finding of his most sacred body, as the annotations will show. 4 ANNOTATIONS. In the fourth verse. Stephen insulted the unbelievers. Namely, when he said to them, after a long refutation of the blasphemy objected against him: Stiff-necked and uncircumcised in hearts 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 aduentu 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 quidem 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 & cômendantur ab omnib[us] proclara illa opera, quæ tunc Stephanus egit, queq[ue]; vt faciat incitatur, vt laudatur ipse mirifice q[ui] 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 mendat: <Psal. 148. Psal. 102>

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EX PO. 223 you resisted, as your fathers did: so also you. Which of the prophets did not your fathers persecute! And they killed those who foretold the coming of the Just One: of whom you now have become betrayers and murderers, who received the law by the disposition of angels: and did not keep it. <Acts 6.> 5 In the fifth verse. They rage therefore almost as before. Luke in the Acts of the Apostles. Now hearing these things, they were cut to the heart: and they gnashed their teeth at him. And when the adversaries of truth were disputing with Stephen: a little before he had said, And they were not able to resist the wisdom and the spirit who spoke: for which they were reproved 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 that they had heard him speak blasphemous words against Moses and God. Therefore they stirred up the people and the elders and the scribes: and rushing together they seized him and brought him to the council, and set up false witnesses who said, This man does not cease speaking words against this holy place and the law. But when this author calls them offspring of vipers, he alludes to that saying of John the Baptist, spoken to the scribes and Pharisees: Generation of vipers, who shall show you how to flee from the coming wrath? For the Jews pursuing Stephen were full of the venom of cruelty and unbelief: and sprung no less from cruel parents. <Matt. 3.> 7 In the seventh verse. Fighter, yield to no one. This verse and the five that follow, and indeed also the fifteenth and sixteenth: contain the words of the faithful people exhorting the holy Stephen to constancy and strength of mind in his passion. Not indeed because he needed such exhortation, Christ’s valiant athlete, who was full of grace and strength: or that it was then made to him. But by this figure and manner of speaking there are approved and commended by all those noble works which Stephen then did, and which he is urged to do, as he himself is wonderfully praised who yielded to no one, having been certain that he fought for the reward, and so with the rest. As when the psalm says, Praise the Lord, all his angels, and bless the Lord, all his angels, it does not with these words urge the angels to the praise of God, since they unceasingly and continually praise God. But it approves and com mends that in the angels: <Psal. 148. Psal. 102>

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mendat: quòd 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. 3 In octauo versu. Synagogam sathanæ. Rectè hoc nomine vocat author multiudinem illam & turbam Iudæorum: contranitétem veritati & elaborantem opprimere Stephanum testem euangelicæ gratiæ Synagoga enim Græcum nomen coadunationem & congregationem significat. Illa verò contra Stephanum Iudæorum concur- sio concitante sathanæ facta est, instimulanteque facibus æmulationis & zeli animos adversariorum opera sathanæ facientium. Et alludit author eo loco ad illud dictu in Apocalypsi. <Apoc. 2.> 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 legitimè 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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signifies: that they continually praise God. Moreover, the blessed Stephen is here called an agonista : because he underwent a hard struggle for Christ, and a contest against the malice of the Jews. For an agonista is a contender, boxer, and athlete, who fights and contends in the contest. 3 In the eighth verse. “Synagogue of Satan.” The author rightly calls that multitude and crowd of the Jews by this name, because they were opposing the truth and laboring to oppress Stephen, the witness of evangelical grace. For “synagogue” is a Greek name, signifying a gathering and assembly. But that outbreak against Stephen by the Jews was stirred up by Satan, and was incited by the torches of emulation and zeal in the minds of the adversaries who were doing the work of Satan. And in that place the author alludes to the saying in the Apocalypse: <Apoc. 2> “I know thy tribulation and thy poverty: but thou art rich, and thou art blasphemed by those who say 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 it is derived, as Tortellius says, from the Greek verb stephano , which means to crown. Therefore the name Stephen, considering not the Latin but the Greek formation, is derived from and named from a crown. And on account of that name it was fitting that he should suffer persecutions and fight bravely, in order to attain 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. “For thee shall death be a birth.” For this death of the body, which the martyrs here endure, is for them as a certain birth, a way and generation 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 entry into everlasting and unending joy, which follows immediately. 18 In the eighteenth verse. “Stoning in all things.” That is, by consent in the death of Stephen and in the stoning inflicted on him. For Saul, as it were, was stoning him with all hands: he being the one who kept the garments of the witnesses who were stoning him, since those who do evil and those who consent to it incur the same guilt and are to be punished with the same penalty. In

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EXO. 225 20 In vicesimo versu. Martyrum primitiæ. In veteri te stamento primitiæ dicebantur primi fructus & ante alios maturi, qui offerebantur deo in sacrificium: erantque cæteris delectiores & sacrariores. Ita beatus Stephanus quia inter Christi martyres post eius ascensionem primum sor titus est locum, obtinuitque inter ipsos temporis & ordinis primarum: rectè hic primitiæ martyrum dicitur. 21 In vicesimoprimo versu. Augustinus asserit. In vice- simo secundo scilicet libro de ciuitate dei, capite octauo, ubi multa memoratu digna per reliquias & memoriam beati Stephani facta refert miracula in provincia Hippo nensi, Calamenti & aliis Aphricæ coloniis, non solum de mortuis suscitatis: verum etiam de iis qui morti admodum probinqui erant integra sanitati restitutis, de nonullis hor rendo & continuò totius corporis tremore affectis: in pristinum & sanum corporis statum redditis, cæcis illuminatis, ac cæteris à variis languoribus & fistulæ & calculi liberatis. 22 In vicesimo secundo versu. Revelato corpore. Re- velatio illa corporis beati Stephani, fuit per apparitionem Gamalielis, venerabili presbytero Luciano: vt historia de inuentione corporis eius ab eodem conscripta commemo- rat. Et cum antè magna fuisset terræ siccitas, pluuiæque pe nuria: subleuatis è terra cum debito honore sanctissimis beati Stephani reliquis ac cineribus, magna pluuiæ Inun- datio erupit cæloque defluxit: ipsi mundo admodum salu- taris ac necessaria. 23 In vicesimo tertio versu. So 'o fugat hic odore De illo suauissimo odore crediderim hic mentionem fieri: qui tempore inuentionis corporis sancti Stephani aperto eius tumulo repente perceptus est ab astatibus Et illi fragran tia efficacia ac virtute: septuaginta tres homines variis lan guoribus laborantes illico sanati sunt, vt dæmoniaci libe- rati, cæci illuminati, & claudi erecti, quemadmodu[m] supra- dictus Lucianus qui interfuit his rebus geredis attestatur. Ita petit hic author ad mysticum sensum se convertens: vt beatus Stephanus nudum languidum peccatis, fouereve- lit, & conforiare cælestis gratiæ suauitate ac odore. P De

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EXO. 225 20 On the twentieth verse. The firstfruits of the martyrs. In the Old Testament, firstfruits were called the first and earliest ripened fruits, which were offered to God in sacrifice; and they were more pleasing and more sacred than the others. Thus blessed Stephen, because after Christ’s ascension he obtained the first place among Christ’s martyrs, and among them held the first place in time and order, is rightly here called the firstfruits of the martyrs. 21 On the twenty-first verse. Augustine affirms. In the twenty-second book, namely, of the City of God, chapter eight, where he relates many memorable miracles done through the relics and memory of blessed Stephen in the province of Hippo, at Calama and other colonies of Africa, not only concerning the dead raised up, but also those who were very near death restored to complete health; some afflicted with a horrible and continual trembling of the whole body, restored to their former and sound condition; the blind given sight; and others freed from various ailments, from fistula and from stone. 22 On the twenty-second verse. The body revealed. That revelation of the body of blessed Stephen was made through the apparition of Gamaliel to the venerable presbyter Lucian, as the history of the finding of his body written by him records. And when there had been great drought and lack of rain before, when the most holy relics and ashes of blessed Stephen were lifted from the earth with due honor, a great outpouring of rain burst forth and flowed down from heaven, most salutary and necessary for the world itself. 23 On the twenty-third verse. “It drives away” here by its fragrance. I would believe that mention is made here of that most sweet odor which, at the time of the finding of the body of Saint Stephen, was suddenly perceived when his tomb was opened by those standing by. And by that fragrance and its power and virtue, seventy-three men laboring under various ailments were immediately healed, as the aforesaid Lucian, who was present at these events, testifies: demoniacs freed, the blind enlightened, and the lame made straight. Thus the author here, turning to the mystical sense, asks that blessed Stephen may soothe and strengthen the naked and sick through the sweetness and fragrance of heavenly grace. P De

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PROSA. 1 De sancto Ioanne euangelista. 1 Oannes: Iesu Christo multum dilecte uirgo. 1 2 Tu eius amore carnalem in navi parentem liquisti. 1 3 Tu leue coniugis pectus respuisti: Messiam securus. 4 Tu eius pectoris sacra meruisti fluenta potare. 5 Tuq[ue] in terra positus: gloriam conspexisti filij dei. Quæ solum sanctis in uita creditur contuenda esse perenni. 6 Te Christus in cruce triumphans matri suæ dedit custodem. 7 Vt uirgo uirginem seruares: atque curam suppeditares. 8 Tute carcere flagrisq[ue] fractus testimonio pro Christi es gauisus. 9 Idem mortuos suscitas: inq[ue] Iesu nomine uenenum forte uincis. 10 Tibi summus tacitum cæteris uerbum suum pater revelat. 11 Tu nos omnes precibus sedulis apud deum semper eô menda Ioannes Christo chare. Amen. II Hæc prosa nullam seruat rythmicæ consonantiae formam, sed soluto contextu præclara commemorat privilegia beati Ioannis euangelistæ, quibus præ cæteris sui adornatus: vt singularis dilectionis, virgineæ puritatis, recubitus in cæna supra pectus domini, & cætera per ordinem in litera digesta. 1 IANNOTATIONES. In primo versu. Christo multum dilecte virgo. Singulari siquidem amoris privilegio Christus Ioannem honorauit: ipsumque cæteris syncerius & familiarius dilexit. Proinde in evangelio suo, supresso proprio nomine: se discipulum quem diligebat Iesus semper appellat. Quod & Beda restatur dicens. Hunc præ cæteris Iesus diligit: qui virgo ab eo electus, virgo in eum permansit. Mat. 4. 2 II In secundo versu. Carnalem in navi parentem liquisti. Refert enim Matthæus: quòd Iesus ambulans iuxta ma re

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PROSE. 1 On Saint John the Evangelist. 1 John: O virgin, greatly beloved by Jesus Christ. 1 2 For love of him you left your earthly father in the boat. 1 3 You refused the light heart of a spouse: secure in the Messiah. 4 You were found worthy to drink the sacred streams of his heart. 5 And when placed on earth, you beheld the glory of the Son of God, which is believed by the saints alone to be seen in the everlasting life. 6 Christ, triumphing on the cross, gave you to his mother as guardian. 7 So that you might keep a virgin for a virgin, and provide care. 8 You yourself, broken by prison and by stripes, rejoiced for testimony on behalf of Christ. 9 You raise the dead, and in the name of Jesus you even overcome poison. 10 To you the highest Father reveals his silent word, hidden from the rest. 11 You, dear John to Christ, always commend us all with diligent prayers before God. Amen. II This prose preserves no form of rhythmic consonance, but in unbound style commemorates the glorious privileges of the blessed John the Evangelist, with which, adorned above the rest, he is marked out: namely, singular love, virginal purity, reclining at the supper on the Lord’s breast, and the rest in order set down in the letter. 1 NOTES. In the first verse. Christo multum dilecte virgo. Certainly by a singular privilege of love Christ honored John, and loved him more sincerely and familiarly than the others. Therefore in his Gospel, suppressing his own proper name, he always calls himself “the disciple whom Jesus loved.” Bede also testifies to this, saying: Jesus loves this one above the rest, because, chosen by him as a virgin, he remained a virgin for him. Mat. 4. 2 II In the second verse. Carnalem in navi parentem liquisti. For Matthew relates that Jesus, walking beside the sea

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EXPO. 227 re Galileæ, vidit duos fratres Iacobum Zebedæi & Ioanne[m] fratrem eius in naui cum Zebedæo patre eorum, reficientes retia sua: & vocavit eos. Illi autem continuò relictis re titus & patre: secuti sunt eum. 3. In tertio versu. Tu leue coningis pectus respuisti. Te statur hoc Hieronymus in prologo super evangelium Ioannis dicens. Hic est Ioannes evangelista, vnus ex discipulis domini: qui virgo à deo electus est, quem de nuptiis volentem nobere vocavit deus. Quam vocationem nonnulli factam tradunt in nuptius illis celebratis in Chanæ Galileæ: < Ioan. 2.> in quibus aquam in vinum mutauit. Verum incertus est huius assertionis author: neque ex scripturis ea colligitur. Cæterùm Messias hebraicum vocabulum: idem est Christus Græcè, Latinè verò dicitur vnctus. Et singulariter dominum nostrum significat, saluatorem mundi: quem deus pater vnxit spiritu sancto. Vnde beatus Andreas à domino vocatus, volénsque Simonem Petrum fratrem suum tam sacra cognitionis facere participem: dixit illi. Inuenimus Messiam quod est interpretatum Christus. 4 In quarto versu. Tu eius pectoris sacra Id in vluma coena factum contigisse, ipsemet Ioannes celtatur: cum innoisset et Petrus p interrogaret secreto à domino, quinâ discipulorum esset ipsum traditurus. Verùm quid excellentiæ singularis, ille recubitus Ioanni contulerit: declarat Beda cum ait. Neque frustra in coena supra pectus domini 1 2 3 4 recubuisse Ioannes perhibetur, sed per hoc typice doceatur quòd cælestis haustum sapientiæ cæteris excellentius de sanctissimo eiusdem pectoris fonte potuerit. 5 In quinto versu. Tuque in terra positus. Id factum est quando assumpsit Iesus Petrum & Iacobum & Ioanne[m] fratrem eius: & duxit eos in montem excelsum seorsum & transfiguratus est ante eos. Nam huiusmodi transfiguratio: < Ioan. 17.> erat quædam cælestis gloriæ prævia manifestatio, & in discipulis qui aderant dulcissima illius prægustatio acque revelatio. 7 In septimo versu. Te Christus in cruce triúphas Triumphant sanc Christo in cruce de præcipe huius mundi: cui vires sua morte co[n]fregit. Et à terra exaltari sustinuit: vt in P ij acre

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EXPO. 227 in Galilee, he saw two brothers, James son of Zebedee and John his brother, in a boat with Zebedee their father, mending their nets; and he called them. And they, immediately leaving their nets and father, followed him. 3. In the third verse. “You have rejected the pure bosom of a bride.” This is testified by Jerome in the prologue to the Gospel of John, saying: This is John the evangelist, one of the Lord’s disciples, who was chosen by God as a virgin, whom God called when he was intending to marry. Some relate that this calling took place at the wedding celebrated in Cana of Galilee: <John 2> at which he changed water into wine. But the author of this assertion is uncertain; nor is it gathered from the Scriptures. Moreover, Messias is a Hebrew word: in Greek it is the same as Christ, but in Latin it is called “anointed.” And it especially signifies our Lord, the Savior of the world, whom God the Father anointed with the Holy Spirit. Hence blessed Andrew, called by the Lord, and wishing to make Simon Peter his brother a participant in so holy a knowledge, said to him: “We have found the Messias, which is interpreted Christ.” 4. In the fourth verse. “You, the sacred one of his bosom.” That this was done at the Last Supper, John himself bears witness, when Peter, having leaned close, asked the Lord secretly which of the disciples it was that would betray him. But what singular excellence that reclining gave to John is explained by Bede, when he says: “And it is not without reason that John is said to have reclined at the supper on the Lord’s breast; by this it is typically taught that he was able to draw from the most holy fountain of that breast a draught of wisdom more excellent than the others.” 5. In the fifth verse. “And you, set upon the earth.” This took place when Jesus took Peter and James and John his brother, and led them up a high mountain apart, and was transfigured before them. For such a transfiguration was a certain prior manifestation of heavenly glory, and for the disciples who were present a most sweet foretaste and revelation of it. 7. In the seventh verse. “You triumph, O Christ, on the cross.” Truly Christ triumphed on the cross over the prince of this world, whose power he broke by his death. And he allowed himself to be lifted up from the earth, so that in P ij acre

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PROSA. aere posit[ur] aereas debellaret potestates tenebraru[m]; cohoretem. < Ioan. 19.> Quòd autem matrem virginem Ioanni Christus de cruce commendauerit: ipse Ioannes in suo euangelio & re stis est & assertor. 8 In octauo versu. Atque curam suppeditares. Interdú suppeditare significat opprimere, subiugare & quasi pedibus supponere. Cicero. Nunc video, in iudicio mecum co[n] tendere nô vis: vbi suppeditari turpissimum, superare pulcherrimum est. Interdum verò est subministrare atque suggerere. Varro. Largiore cibatu sustentare debet: quo facilius lac suppeditare possit. Et in hac secunda acceptione sumitur hoc loco. 9 In nono versu. Tute carcere flagrisque fractus. Quòd in carcerem coniectus fuerit Ioannes cum cæteris condiscipulis: acta testantur apostolorum capite quinto. Exurgens (inquiunt) princeps sacerdotum & omnes qui cum illo erant, quæ est hæresis Saduceorum: repleti sunt zaelo, & iniecerunt manus in apostolos & posuerunt eos in < Act. 5.> custodia publica. Quòd vero flagris siue flagellis fuerit cæsus Ioannes: idem locus ostendit deinde dicens, quod scribæ & pharisæi convocantes apostolos: cæsis denunciauerunt ne omnino loquerentur in nomine Iesu, & dimiseru[n]t eos. < Act. 5.> Denique quòd Ioannes gauisus sit pro testimonio Christi: sequens declarat eiusdem loci sententia. Ibant (inquit) apostoli gaudentes à conspectu concilij: quoniam digni habiti sunt pro nomine Iesu contumeliam pati. Porrò in hoc versu, tute vnica est dictio: ex pronomine tu & syllabica adiectione te composita, & idem significans atque tu ipse Virgilius in bucolicis. Verùm id quod multo tute ipse fatebere maius. Fractus autem participium: hic idem signat quod afflictus, vexatus & cruciatus. At qui fractis in ablativo plurali, hoc loco legunt: haud facilè aptum sensum assignare possunt, præsenti materiæ congruentem. 10 In decimo versu. Idem mortuos suscitas. Ex Pathmo insula Ephesum reuersus Ioannes, Drusianam mulieré religiosam (quæ ad introitum eius in vrbem: efferebatur mortua) reuocauit ad vitam. Duos etiam extinctos hausti letiferi veneni, quod ipse post eos facto sancte crucissigno impune & sine Iesione bibit: suscitauit à morte, vt authoris vita

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PROSE. he put forth iron to overthrow the powers of darkness; cohort. < John 19 > That Christ commended His virgin mother to John from the cross, John himself is both witness and supporter in his own Gospel. 8 In the eighth verse. “And you would supply care.” Sometimes suppeditare means to oppress, subdue, and as it were to place underfoot. Cicero: “Now I see that you do not wish to contend with me in court: where to be suppeditari is most shameful, to conquer most beautiful.” At other times it means to furnish and provide. Varro: “He ought to sustain with more abundant food, so that he may more easily provide milk.” And in this second meaning it is taken here. 9 In the ninth verse. “Broken by prison and lashes.” That John was thrown into prison with the other disciples the Acts of the Apostles testify in chapter five. “Then the high priest rose up,” they say, “and all who were with him, which is the sect of the Sadducees: and they were filled with zeal, and laid hands on the apostles and put them in public custody.” < Acts 5 > And that John was beaten with rods or lashes, the same passage shows later when it says that the scribes and Pharisees, calling the apostles together, after they had beaten them, charged them not to speak at all in the name of Jesus, and dismissed them. < Acts 5 > Finally, that John rejoiced for the testimony of Christ, the sense of the same passage declares. “The apostles went away,” he says, “rejoicing from the presence of the council, because they were deemed worthy to suffer shame for the name of Jesus.” Moreover, in this verse, tute is a single word, composed from the pronoun tu and the syllabic addition te, and it means the same as tu ipse. Virgil in the Bucolics: “But what you yourself will much more readily confess.” Fractus, however, is a participle; here it signifies the same as afflicted, tormented, and tortured. But those who read fractis in the plural ablative here can hardly assign a fitting sense, congruent with the present subject. 10 In the tenth verse. “You raise the dead.” After John had returned from the island of Patmos to Ephesus, he brought back to life Drusiana, a devout woman, who was being carried out as dead at his entry into the city. He also raised from death two who had perished from a deadly poison which he himself, after them, drank unharmed and without injury by making the holy sign of the cross.

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EX PO. 229 vitæ domini Iesu nomen honorandum doceret & confitendum. 11 In vndecimo versu. Tibi summus tacitum cæteris. Nullus quippe aliorum euangelistarum, de verbi diuitate vsque adeo apertè & alte disseruit: vt Ioannes. Qui instar aquilæ cæteris sublimius evolans, verbum quod erat in principio apud deum & quod erat deus, alti loquo sermo- ne explicuit. Cæteri verò euangelistæ: potius humana Christi opera describere studuerunt. Idipsum & Beda perhibet dicens, quòd Ioannes singularis priuilegio meruit castitatis: vt cæteris altius scripturæ conditoribus diuinitatis ipsius Christi caperet simul & patefaceret arcanum. 13 In decimotertio versu. Ioannes Christo chare. Hic potius Christo quam Christi (vt nonnulli habent libri) legendum censuerim. Nam charus, datiuum aptè recipit: genitiuum nunquam, cum non transeat in substantiuum nomen: sicut amicus, inimicus, socius, & similes. Adde quòd in principio huius prosæ, dictio dilectus cum datiuo collo cata est, quare vt finis respondeat initio, nomen char[um] cognatæ significationis cum datiuo poni debet. 1 De sancto Ioanne euangelista: alia prosa. Ratulemur ad festi G uum, Iocundemur ad uotiuum Ioannis præconium. 2 Sic uersetur laus in ore: Ne fraudetur cor sapore Quo degustet gaudium. 3 Hic est Christi prædictus, Qui reclinans supra pectus Hausit sapientiam. 4 Huic in cruce commendauit Christus matre hic seruanit Virgo uiri nesciam. 5 Intus ardens charitate, Foris lucens honestate, Signis et eloquio. 6 Vt ab æstu criminali: Sic immunis à pænali, Prodiit ex dolio. 7 Vim ueneni superauit, Morti, morbis imperauit, Necnon et demonibus. 8 Sed uir tantæ potestatis, Non minoris pietatis Erat tribulantibus. 9 Cum gemmarum partes fractas P iij Soli-

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EX PO. 229 would teach and confess that the name of the Lord Jesus must be honored in life. 11 In the eleventh verse. To you, the highest, to others, in silence. Indeed, none of the other evangelists has spoken so openly and so deeply about the riches of the Word as John. He, soaring higher than the others like an eagle, explained in lofty language the Word that was in the beginning with God and that was God. The other evangelists, on the contrary, have rather sought to describe the human works of Christ. Bede also says the same, namely, that John, by a singular privilege of chastity, deserved to comprehend and disclose, above the other writers of Scripture, the mystery of Christ’s divinity itself. 13 In the thirteenth verse. John, dear to Christ. Here I would judge that it should be read rather Christo than Christi, as some books have it. For charus properly takes a dative, never a genitive, since it does not pass into a substantive noun, like amicus, inimicus, socius, and the like. Add to this that at the beginning of this prose the word dilectus is placed with a dative, wherefore, so that the end may correspond to the beginning, the cognate word charus should be set with the dative. 1 Of Saint John the Evangelist: another prose. Let us rejoice in the feast, Let us take delight in the votive praise of John. 2 So may praise be turned in the mouth: Lest the heart be deprived of the savor by which it tastes joy. 3 This is the one foretold of Christ, who, reclining upon the breast, drank in wisdom. 4 To him on the cross Christ entrusted his mother here preserved by the Virgin, who knew not man. 5 Burning within with charity, shining without with holiness, by signs and by speech. 6 So, immune from the heat of sin, thus free from punishment, he came forth from the cask. 7 He overcame the power of poison, and prevailed over death, diseases, and also demons. 8 But a man of such power was no less in piety toward those in tribulation. 9 When the shattered parts of the gems P iij Soli-

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PROSA Solidasset, has 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 Desepulchro 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 Huis 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 inuenire 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 sæpenuero sumitur. Votiuum verò est: quod ex voco dari

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PROSE His wealth, though scattered abroad, He gives to the poor; 10 He carries an inexhaustible treasure: Who made gold from rods, And gems from stones. 11 He is invited by a friend To a banquet—I mean Christ, Seen with his disciples. 12 From the sepulchre whence he descended, Risen again, he thus ascended, Enjoying the highest feasts. 13 You have the people as witness, Indeed, if you wish, even your own eye, That at his tomb Manna wells forth, a feast From the banquet of Christ. 14 Writing the Gospel, He bears the proper mark of the eagle. Seeing the ray of the sun, Namely the beginning, The Word in the beginning. 15 By his signs there is turned A people, Gentile, a perverse people, The people of all Asia. 16 By his writings the unity of the Church Is illumined, And, once illumined, 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 holiness; Make us, through purity of mind, Contemplate the Trinity In one substance. Amen. II This prose carefully observes rhythmic consonance; it is composed in almost the same way as that other prose on the Majesty of Stephen, which was explained just before. It is said to have been written by that distinguished father, Adam of Saint Victor, no less eminent in religion than in learning, who was most elegant in composing ecclesiastical prose: this one alone provides no obscure proof of that. It contains remarkable and abundant praises of blessed John the Evangelist, because of the singular prerogatives of virtues and graces by which he shone forth most wonderfully above the others. Indeed he embraced in himself all the ranks and titles of the saints: an angel in office, patriarch of the New Law, prophet, apostle, evangelist, martyr, confessor, and virgin, which it is exceedingly rare to find united in other saints. ANNOTATIONS. In the first verse, “Let us rejoice” is here called “festive,” because it is solemn and celebrated. Hence “festival” is often used for a feast day in ecclesiastical writings. “Votive,” however, means: that which is given by vow.

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EXPO. 251 duri promittitur. Horatius. Pascitur in vestrum reditu[m] votiva, iuuenca. Votiva autem verba dicuntur: quibus in faciendis votis vtimur, & votiux preces: quibus aliquid cum voto poscimus Ita & votiuum præconium: quod ex voto cuiquam ante facto exoluitur aut magno voto exoptatur. Interdum enim id etiam votium dicitur, quod ardentib[us] votis expetitur. Hieronymus. Votium tunc Christianis erat pro nomine dei gladio percuti. 2 In secundo verlu Ne fraudetur cor sapore. Si sola lingua dei aut sanctorum personet laudem, & animus ad eam non attendat: non percipit ille laudans internam dulcedinem & delectationem in huiusmodi laude, quam solis labiis perstrepit: Itaque petit hic author quòd non solum lingua, sed & mens nostra exoluat deo laudem: vt ipsa interius gustare possit quoniam suauis est dominus, & spirituali gaudio perfundi. 6 In sexto versu. Vt ab æstu criminali. Quemadmodu[m] (inquit) beatus Ioannes fuit immunis ab æstu & concupiscentia carnis, quæ plerunque crimen habet annexum: sic etiam ab æstu poenali, ferventis scilicet olei eualit illæsus, quando ab impio Domitiano missus in dolium bullientis olei, vegetior & integrior indè exiuit quàm intrauerat. Sicut etiam Beda in homilia euangelij præsentis solennitatis asserit dicens. A Domitiano Cæsare in ferventis olei dolium missus Ioannes: in ecclesiastica narratur historia, ex quo tamen diuina se protegente gratia tam intactus exiuerat: quàm fuerat corruptione concupiscentiæ carnalis extraneus. 7 In septimo versu. Vim veneni superauit. Pontifices idolorum concitata in beatum Ioannem seditione: mortiferum illi venenum hauriendum obtulerunt, quod ille sine aliquo nocumento facto crucis signaculo: hausit intrepidus. Morti insuper imperauit: quoniam duos viros illo extinctos veneno reuc cauit ad vitam. Morbis itidem imperauit & dæmoniis, quoniam variis detentos morbis sola oratione sanitati restituit, & dæmones energu minorum corpus expulit. 9 In neno versu. Cum gemmarum partes fractas. Crathon philosophus conuocato in forum populo preciosissimas gemmas patrimonio duorum nobilissimoru[m] iuuenu[m]. P iiij Ephe-

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duri promittitur. Horatius. “A votive heifer is promised for your return.” Votive words, however, are called those which we use in making vows, and votive prayers: by which we ask for something together with a vow. So too there is “votive” praise, which is paid out in consequence of a vow formerly made by someone, or is eagerly desired by a great vow. Sometimes indeed that is also called a votum, which is sought with ardent vows. Jerome. “Then it was a vow for Christians to be struck with the sword for the name of God.” 2. In the second verse, “Let not the heart be defrauded of savor.” If only the tongue sounds forth the praise of God or of the saints, and the mind does not attend to it, the one who praises does not perceive the inward sweetness and delight in such praise, which he rattles off with his lips alone. Therefore the author here asks that not only our tongue, but also our mind, should render praise to God, so that it may inwardly taste that the Lord is sweet, and be filled with spiritual joy. 6. In the sixth verse, “That he may be unharmed by criminal heat.” As the blessed John, he says, was free from the heat and lust of the flesh, which for the most part has crime attached to it, so also he was unhurt by penal heat, namely the burning oil, when, sent by the impious Domitian into a vessel of boiling oil, he emerged from it more vigorous and more whole than when he had entered. As Bede also affirms in the homily for the Gospel of the present solemnity, saying: John, sent by Caesar Domitian into a vessel of burning oil, as is narrated in ecclesiastical history, nonetheless came out so untouched, by the protection of divine grace, as he had been free from the corruption of carnal desire. 7. In the seventh verse, “He overcame the force of poison.” The pontiffs of the idols, having stirred up a riot against blessed John, offered him a deadly poison to drink, which he, without any harm done, making the sign of the cross, drank down unafraid. Moreover, he commanded death, because he restored to life two men whom it had killed by that poison. He likewise commanded diseases and demons, because by prayer alone he restored those held by various diseases to health, and drove demons from the bodies of the possessed. 9. In the ninth verse, “When the parts of the gems were broken.” Crathon the philosopher, having summoned the people into the forum, [and] the most precious gems, from the patrimony of two very noble young men. P iiij Ephe-

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PROSA. Ephesiorum diuendito comparatas: in frusta comminuit, vt contemnendi huius mundi spectaculum publicè proponeret Hanc autem vanam mundi despicientiam & quæ solum ad ostentationem erat atque aucupandam auram popularem, meritò reprehendens beatus Ioannes illacrum fortè transitum faciens: dixit illarum gemmarum precium potius (vt docuit christus) pauperibus erogandum fuisse: vt exinde dei gloria & proximi subleuatio porcuretur, Et suggerente Crathone gemmas illas contractas oratione sua redintegrauit: illisque venditis pecuniam eam tota[m] pauperibus distribuendam curauit. 10 In decimo versu. Qui de virgis fecit aurum. Duo alij adolescentes honorissimi, priorum exemplo incitatis venditis omnibus bonis & in pauperes disparitis, beatum Ioannem consectati sunt, Verùm paulo post conspicari seruos suos nitido cultu & splendido ornatos, cum ipsi paliolo vili & tenui induerentur amictu: graviter illam sortem & conditionem suam indoluerunt, suspirantes ad præteritæ vitæ delicias ac pompam. Id vbi animatuertit apostolus: iussit eos virgas & lapides è litore maris colligere, allatôsque ibi commutauit in aurum & gemmas preciosas. Quas illis trades, ite, inquit, & redimite vobis terras quas vendidistis: quia cælorum prædia simul & præmia perdidistis. 11 In vndecimo versu Inuitatur ab amico. Cum graui senio confectus esset beatus Ioannes: apparens illi dominus cum discipulis suis iam gloriosa morte consummatis inuitauit ipsum cum summa humanitate ad cælestis gloriæ conuiuium dicens. Veni dilecte mi: tempus est vt puleris mecum in regno meo cum fratribus meis. Cæterum hanc sententiam in hoc versu complectens author, cum in principio dicit quod Ioannes inuitatur ab amicos quenam amicum hoc generali nomine speciatim intelligat, deinde explanat. dicitque amici nomine se ibi Christum intelligere: visum cum discipulis in illa sacra apparitione. 12 In duodecimo versu, De sepulchro quo descendit. Hic sentire videtur author quod beatus Ioannes post quam coram omnibus descendit in sepulchrum quod sibi sufferat effodi: placida illic morte solutus est. & aliquanto interiecto tempore (quod deus nouit) ad immortalem resuscitatus vitam per completam resurectionem: in cor-

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PROSE. Things bought with the silver of Ephesus he broke into pieces, so that he might publicly present a spectacle of contempt for this world. And rightly rebuking this vain disdain of the world, which was only for show and to catch popular applause, blessed John, happening by chance to pass through there weeping, said that the price of those gems ought rather, as Christ taught, to have been given to the poor: so that from this the glory of God and the relief of the neighbor might be procured. And at the suggestion of Crathon he restored those gems by his prayer; and after they were sold he took care that that money was distributed entirely among the poor. 10 In the tenth verse. Who made gold out of rods. Two other most honorable young men, urged on by the example of the earlier ones, sold all their goods and distributed them to the poor, and followed blessed John. But shortly afterward, seeing their servants dressed in elegant and splendid attire, while they themselves were clothed in a poor and thin little cloak, they grievously lamented that lot and condition of theirs, sighing for the delights and pomp of their former life. When the apostle noticed this, he ordered them to gather rods and stones from the seashore, and having brought them there he changed them into gold and precious gems. When he handed these to them, he said, Go and redeem for yourselves the lands you sold: for you have lost both the estates and the rewards of heaven together. 11 In the eleventh verse, He is invited by a friend. When blessed John had been worn out by grave old age, the Lord appearing to him with his disciples, now completed by a glorious death, invited him with the greatest kindness to the banquet of heavenly glory, saying, Come, my beloved: it is time for you to eat with me in my kingdom with my brothers. However, the author, encompassing this sense in this verse, when at the beginning he says that John is invited by a friend, who that friend specifically is whom he understands under this general name, he then explains. And he says that by the name of friend he understands Christ there: seen with the disciples in that sacred apparition. 12 In the twelfth verse, Concerning the tomb into which he descended. Here the author seems to think that blessed John, after he had descended before all into the tomb which he had ordered to be dug for him, was there released by a peaceful death. And after some interval of time (which God knows), he was restored to immortal life by a complete resurrection: in cor-

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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 same 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. Fælicis illius glorificationis beati Ioannis tam in corpore q[uæ] anima, hoc affectur hic testimoniu[m], p[ro] ex eius tumulo manna 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 edisserens, 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 mysticè, 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, resvôdit. 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 incorporeally glorified and taken up with his soul into heavenly glory. This opinion, indeed, draws strength and support from the fact that no remains, or traces, of that sacred body were afterward found in the place of his burial. And the same is one among the various opinions reported about the happy end of his life: it is judged the most likely, and rather than the others to be embraced. 13 In the thirteenth verse. You have the people as witness. This testimony is given here for the blessed John’s happy glorification, both in body and soul, because from his tomb manna is seen to flow continually, as a certain sign and indication of that sweetest refreshment with which blessed John is satisfied in the heavenly kingdom. But that food of the heavenly glory is altogether spiritual and invisible, though 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 represented by the flying eagle. For, as Bede is the authority in the homily on the first Gospel of John: the eagle is accustomed to fly higher than all birds, and to gaze more clearly than all living creatures into the rays of the sun; and the other evangelists, as it were walking on the earth with the Lord, sufficiently explaining both his temporal generation and temporal deeds, said little about his divinity. But this one, as it were flying up to heaven with the Lord, by expounding only a few things about his earthly acts, more sublimely in mind by flying and more clearly by contemplating, knew the eternal power of his divinity, through which all things were made, and handed it down to us to be known by writing. Thus Bede. John, then, saw the ray of the sun mystically in the manner of the eagle, as the letter here says; because he knew the Son of God proceeding from the Father by eternal generation, as a ray proceeds from the sun. He also saw the Word, “In the beginning,” because he contemplated the Word of God, which, when the Jews asked him about himself, he answered. “The Beginning, who also speak to you.” And in the Apocalypse he often says of himself, “I am alpha and beginning and end.” And that same Word was in the beginning, namely in the Father, who is first of all and the primary beginning. But these sacred mysteries John saw:

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PROSA. annes: cùm divino repletus spiritu eructauit illud euangelij exordium. In principio erat verbum: & reliqua quæ sequuntur. 15 [I]n decimoquinto versu. gens toti Alia. < Ioan. 1> Alia est tertia pars orbis quo ad numerum, secundum magnitudinem verò dimidia. Continet per multas regiones potissimum vergentes ad orientem: vt Phrigiam, Lyciam, Armeniam, Lycaoniam, Indiam, & cæteras. In ea iudem est Ephetus vrbs celeberrima: in qua potissimum beatus Ioannes rexit ecclesiam, & in conterminis illi ciuitatibus episcopos constituit, verbumq; dei indefesse populo prædicauit, vt eius studio ac opera, plurima regionum Asianarum turba ad dominum fuerit conversa. 16 [I]n decimo sexto versu. Huius scriptis illustratur. scilicet eius euangelio: quod post cæteros tres euangelistas (vt historia tradit ecclesiastica) conscripsit: insuper tribus ipsius epistolis catholicis: quæ vulgò canonicæ nuncupantur: & denique Apocalypsi: quam de futuro ecclesiæ statu domino revelante in Pathmo insula quod relegatus fuerat, contexuit. De sanctis Innocentibus Aus tibi Christe, patris optime nate: deus omnipotentiae. Quem cælitus iubilat super astra manentis plebis dec[us] harmoniæ. 2 Quem agmina infantium sonoris hymnis colloidant: ætheris in arce. 3 Quos impius ob nominis odiu[m] tui misero statuit vulnere. 4 Quos piè nunc remuneras in cælis: Christe: pro poenis nutidè. 4 Solita vsus gratia: qui tuos ornas coronis splendide Quærum præcibus sacris dele præcamur piè, nostre crimina vitæ. 5 Vt quos laudibus tuis iunxeras: nobis istic dones elemens fauere. Illis æternæ dans lum[m]e gloriæ. 6, Nobis terrena concede vincere. Vt liceat serenis actibus plene nos adipisci dona tuæ gratiæ. 7 Herodis ut no[n] fiat socius: quisquis in horum laude se exercet propere. Sed æternaliter cum eisdè cateruis tecu[m] sit domine. Amèc [I]Hæc prosa nihil habet rythmicæ co[n]sonantiæ, nisi quòd omnes eius versus eodem terminantur exitu & omnes in e vocalem desinunt: tanquam industria studuerit. author

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PROSE. John: when, filled with divine spirit, he poured forth that beginning of the Gospel: “In the beginning was the Word,” and the rest that follows. 15 [In] the fifteenth verse. “the whole nation of Asia.” <John 1> Asia is the third part of the world in respect to number, but in size the half. It contains many regions, especially those stretching toward the east, such as Phrygia, Lycia, Armenia, Lycaonia, India, and the rest. In it is the most renowned city of Ephesus, in which blessed John chiefly governed the church, and in the neighboring cities appointed bishops, and tirelessly preached the word of God to the people, so that through his zeal and labor a great multitude from the regions of Asia was converted to the Lord. 16 [In] the sixteenth verse. It is illustrated by his writings, namely by his Gospel, which after the other three Evangelists (as ecclesiastical history relates) he composed; moreover by his three catholic epistles, which are commonly called canonical; and finally by the Apocalypse, which he composed concerning the future state of the Church, with the Lord revealing it to him on the island of Patmos, where he had been exiled. On the Holy Innocents To you, Christ, best-born son of the Father: God of omnipotence. Whom the heavenly company of the people abiding above the stars celebrates with joy, the ornament of harmony. 2 Whom the ranks of infants resound with tuneful hymns: in the citadel of heaven. 3 Whom the impious one, out of hatred for your name, set down by a wretched wound. 4 Whom now you reward piously in heaven, Christ: for sufferings, fittingly. 4 Using your customary grace, you who splendidly adorn your own with crowns, we beseech you through sacred prayers: mercifully blot out the crimes of our life. 5 So that those whom you had joined to your praises, you may here graciously grant to favor us. Giving them the glory of eternal light. 6 Grant us to overcome earthly things. So that by serene deeds we may fully obtain the gifts of your grace. 7 So that whoever exercises himself eagerly in the praise of these may not become a companion of Herod. But let him be with those same bands forever, Lord, with you. Amen. [This prose has no rhythmic correspondence, except that all its verses end with the same ending, and all end in the vowel e; as though by design it had striven for this.] author

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EX PO. 235 author obseruare. Continuam ad Christum orationem dirigit, vt sanctorum innocétium (qui sanguinem suum pro ipso fuderunt) precibus ac meritis nostra clemens peccata debeat, & cælestis coronæ nos faciat consortes. I II ANNOTATIONIS. Deus omnipotentia. Ab attributis adiectiuis quæ deo conueniunt, deducta substantiua frequenter in genitivo casu ei coniungûtur, vt deus verax dicitur omnipotens, misericors, consolator, ita deus veritatis, deus omnipotentia, deus misericordiarum, & co[m]solationis, vt propheta in psalmo. Redemisti me domine deus veritatis. Et à 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 jubilat. Verbum iubilare suaptè natura neutrale est: significâtq[ue]; ob gaudij interioris magnitudinem gestire, exteriorèq[ue]; indicio illud exprimere. Interdum tamen in vim transit actiui verbi, designatque iubilando laudare aut decantare: & accusatiuum 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 sævus & 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 nuxeras. 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 vnoquoque 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 Ioannes in Apocalypsi. Vt

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EX PO. 235 author observes. He directs his prayer continually to Christ, so that through the prayers and merits of the holy innocents, who poured out their blood for him, he may kindly forgive our sins and make us sharers in the heavenly crown. I II NOTE. God of omnipotence. From the adjectival attributes that pertain to God, substantives are frequently formed 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 in the psalm says: “Thou hast redeemed me, O Lord, God of truth.” And by blessed Paul he is called “the God and Father of mercies and the God of all consolation.” In another place: “God of peace and of love.” Therefore in this place he is called God of omnipotence, that is, almighty God. 1 II Whom he praises from heaven. The verb to exult by nature is neuter; and it means to rejoice because of the greatness of inward joy, and to express that by an outward sign. Yet sometimes it passes into the force of an active verb, and signifies to praise or sing in exultation; and it takes an accusative with it, as in Isaiah: “Praise the mountains,” and also in this place. In the same verse, God of the harmony of the people remaining above the stars: this is said to be the reverence itself of the consonance and praise of the holy spirits dwelling in heaven, or, if I may use clearer words, the whole heavenly court, for in that place the matter is plainly expressed in obscure words in the text. 3 II Whom the impious one slew out of hatred for your name. The impious one: Herod, cruel and savage, who did not shrink from shedding the innocent blood of children, in order to persecute Christ in them. 4 II For the punishments, splendidly. For the punishments, for the torments and sufferings which the infants endured because of him. And the phrase splendidly, like also in the following verse, is an adverb, and is joined to the verb you reward. 5 II That you have joined those whom you praised with your praises. Christ joined those holy infants to his praise when they were slain for his name. Not indeed in speech, but in deed and by the office of dying they praised Christ, when they were thus butchered by Herod, so that in each of them Christ was believed to be slain. Now, however, he more perfectly joins them to his praise, 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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PROSA. 6 Vt liceat serenis actibus. Aer serenus dicitur, cu[m] tersus est, & nequaquam obductus nubibus aut caligine obscuratus. Ita & actus nostri dicuntur sereni: quando sine concupiscentiæ aut sinistri affectus nubilo in puritate & claritate interna offeruntur domino. 7 Herodis vt non fiat socius. In perferendo scilicet supplicio æterno, damnationéque perpetua. Nempe Herodes ob effusum sanguinem innocentum & nimiam cru delitatem: quam etiam in domesticos exercuit, neque alie nos solum, sed & proprios filios interfecit, funestaq[ue] clade totamque foedauit suam domum, quinimmo & a seipso occidendo vix manus co[n]tinuit, vt author est Iosephus: creditur infernis poenis esse perpetuò addictus. Quod & in Parthenice sua Mariana: ita expressit Mantuanus. Iam forus Herodes facto sublatus, ad vndam. Raptus erat stygium, æterna cruciandus erynne. De sanctis innocentibus, alia prosæ. Elsa pueri concrepent melodia. Pia innocentum colentes tripudia. Quos infans Christus hodie uexit ad astra. Hos trucidauit frendens insania. Herodianæ fraudis ob nulla crimina. 1 In Bethlehem ipsius cuncta & per confinia. Abimatu & infra, iuxta nascendi tempora. Herodes rex Christi nati uerens infælix imperia. Infremit totus, erigit arma, superba dextra. Quærit lucis & cæli regem, cu[m] mente turbida. 2 Vt extinguat, qui uitam præstat, per sua iacula. 3 Dum non ualent intueri lucem splendidam, nebulosa quærentis pectora. Ira feruet, fraudes auget Herodes sæuus: ut perdat piorum agmina. Castra militum dux ini quus aggregat, ferrum figit in membra tenera. 4 Inter ubera lac effundit, antequam sanguinis fierent coagula. Hostis naturæ natos euiscerat atque iugulat. Antè prosternit, quàm ætas paruula sumat robora. Qua[m] beata sunt innocetu[m] ab Herode cæsa corpuscula. Quam foelices

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PROSE. 6 That they may be allowed serene deeds. The air is called serene when it is clear, and in no way covered over with clouds or obscured by darkness. Thus our deeds are also called serene: when, without the cloud of concupiscence or a sinister affection, they are offered to the Lord in inward purity and clarity. 7 That he may not become a companion of Herod. Namely, in enduring eternal punishment and everlasting damnation. For Herod, because of the blood of innocent children shed and his excessive cruelty, which he also exercised against his own household, not only killed others, but even his own sons, and tainted his whole house with a deadly disaster; indeed, by killing himself he scarcely restrained his hands, as Josephus is author: he is believed to be forever devoted to infernal punishments. This also Mantuanus expressed in his Parthenice Mariana: Now Herod, his deed done, was removed to the waves, Seized to the Stygian realm, to be tormented by eternal Furies. Of the holy Innocents, another prose. Let the boys resound with melody. Let them celebrate the pious rejoicings of the innocent. Whom the infant Christ today has borne to the stars. These the raging madness of Herodian deceit slaughtered for no crimes. 1 In Bethlehem itself, and throughout its neighboring regions. Those from two years old and under, according to the time of the birth. King Herod, fearful of the rule of Christ newly born, unhappy man. He rages throughout, raises arms, with proud hand. He seeks the king of light and heaven, with troubled mind. 2 That he may extinguish the one who grants life, by his own darts. 3 Since they are not able to look upon the shining light, the cloudy hearts of the seekers. Herod the cruel grows hot with anger, increases his deceit: that he may destroy the ranks of the godly. The commander gathers the camps of soldiers; he fixes the iron into tender limbs. 4 He pours out milk from the breasts, before the clots of blood were formed. The enemy of nature rips open and slaughters the children. He strikes them down before their little age can gather strength. How blessed are the little bodies slain by Herod. How fortunate

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EXPO. 237 foelices existunt matres: fuderunt quæ talia pignora. 5 O dulces innocentum acies: ò pia lactentum pro Christo certamina. Paruorum trucidantur milia: membris exteneris manant lactis flumina. 6 Cuius angelici uenuunt obuiam, mira victoria uitæ captat præmia, turba candidissima. Te Christe petimus mente deuotissima, nostra qui uenisti reformare secula, innocentum gloria. Perfrui nos concedas per æterna. Amé. Hæc etiam prosa, rythmicæ modulationis regula non coercetur: sed vt præcedens solutis spaciatur habenis, omnes tamen versus consimilé ferè habent exitum in a vocalem: quasi dedita opera ab authore obseruatum. In ipsa incitantur fideles ad decantandas sanctorum innocetu laudes: qui in tenella ætate & criminis adhuc nescia, crudeliter ab Herode sunt interempti. Cuius infandum facinus & horreda crudelitas multis in litera sugillatur modis, & meritò vituperatur: vt quæ non satis culpari damnarique possit. 1 ANNOTATIONES. Abimatu & infra. Bimus, trimus, quadrimus, quimus, qui duoru, triu, quator, quinque annorum habet ætatis spacium. Inde bimatus, trimatus, quadrimatus, quimatus, spacium duorum, trium, quatuor, quinque annorum, potissimum ad ætatem spectans. Suetonius de Augusto. Quadrimus patrem amisit. Et Plinius de quarundâ regionum hominib[us] loquens ait. Vita foeminis quindecim annis longissima, maribus viginti robur in quimatu flussit itaque Herodes occidi infantes abimatu & infra, iuxta nascendi tempora: quoniam pueros qui duorum habebant annorum ætatem aut etiam minorem vt vnius anni, iussit trucidari: secundum tempora nativitatis Christi quæ disquisierat. Nempe secundum tempus stellæ quod exquisierat à Magis satis coërectabat Christum natum tunc non excessisse illud temporis spacium. 2 Vt extinguat qui vitam præstat. Acculatiuus ille cu[m] præpositio[n]e sumptus, per sua iacula, cum verbo extinguat ordinari debet, & non cum propinquiore verbo præstat, vt hic habeatur sensus, vt Herodes extinguat per sua iacula

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EXPO. 237 happy are mothers: they brought forth such pledges. 5 O sweet ranks of the innocent: O pious contests of the little ones for Christ. Thousands of little ones are slaughtered: from their tender limbs flow rivers of milk. 6 Against whom the angelic host comes forth, the wondrous victory of life wins its prizes, a most white throng. To you, O Christ, we petition with most devoted mind, you who came to reform our ages, the glory of the innocent. Grant that we may enjoy them through eternity. Amen. This prose too is not restrained by the rule of rhythmic modulation: but as the preceding one, free in its movement, wanders along, yet all the verses almost uniformly have their ending in the vowel a: as though deliberately observed by the author. In it the faithful are stirred up to sing the praises of the holy innocents: who, in their tender age and still ignorant of wrongdoing, were cruelly killed by Herod. That unspeakable crime and horrible cruelty are in many ways censured in the text, and rightly blamed: as something that cannot be sufficiently condemned and denounced. 1 ANNOTATIONS. Abimatu and below. Bimus, trimus, quadrimus, quimus, one who has the span of two, three, four, five years of age. Hence bimatus, trimatus, quadrimatus, quimatus, the span of two, three, four, five years, chiefly referring to age. Suetonius, on Augustus: Quadrimus lost his father. And Pliny, speaking of the people of certain regions, says: Women's life is longest at fifteen years, men's strength at twenty. Therefore Herod ordered infants to be killed from infancy and below, in accordance with the times of birth: because he commanded boys who were two years of age or even younger, even one year old, to be slaughtered, according to the time of Christ's birth which he had inquired into. Indeed, according to the time of the star which he had sought from the Magi, he sufficiently reckoned that Christ, when born, had not yet passed beyond that span of time. 2 That he may destroy the one who gives life. The accusative, taken with the preposition by means of his darts, ought to be joined with the verb extinguat, and not with the nearer verb præstat, so that this sense is had: that Herod may destroy by his darts

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P R O S A. la & armâ, cum qui præstat vitam: Christum scilicet, qui omnibus est author vitæ. 3 Dum non valent intueri. Hic in plurali numero valent est legendum, vt verbum illud plurale ordinetur cum nominativo plurali, nebulosa pectora. Nâ si valet in numero singulari quis legat (sicut aliqui habent libri) & illud ad Herodem referat: difficile admodum erit assignare verbum cui coaptetur ea dictio, nebulosa pectora. Genitivus autem ille quæretis in eadem positus in oratione: Herodem indicat & signat, quærentem occidere Christum. 4 Antequam sanguinis fierent coagula. Coagulum est quicquid densat arque coiungit aliqua, vt lac, sanguinem arque similia. Tibullus. Et miscere nouo docuisse coagula lacte. Venitque à verbo coagulo, as, are, quod cogere arque constringere significat, vt in psalmo. Coagulatum est sicut lac eor eorum. Interdú verò coagulum sumitur, pro ipsa coniunctione: sicut hoc in loco vbi tantam fuisse notat Herodis crudelitatem: q[ui] infantes occidendo non tam sanguine eorum est fuderit q[uæ] lac, quod paulo antè maternis vberibus exuxerant: antequa ex illo fieret sanguinis coagulatio, siue antequam illud lac per naturæ digestionem conuerteretur commutatumque esset in sanguinem. Quare in ipsis pro sanguine (inquit) effluxit lac recens à matribus haustum, quòd expressius sequenti loco explicat author: cu air, me br: s ex teneris manant lactis flumina. 1 O pia lactentum pro Christo certamina. Hoc loco lactenium legendu[m] est, per e in secunda syllaba: & venit à secundæ coniugationis verbo lacteo, es, quod neutrale est & significat lac suggere. Neque dicendum hic est lactanium per a in media syllaba. quod venit à primæ coniugationis verbo activo lacto, as, significante lac præbere & alteri subministrare. Siquidem sancti innocentes, lactentes dicendi sunt, non lactantes. 6 Ciues angelici veniunt obuiam. Perperam in nonullis libris hoc loco ponitur præpositio in, post verbum veniunt: eo modo, ciues angelici veniunt in obuiam, quinpotius ea præpositio expungenda est illiæ ac auferenda. Nâ non est apta connexio præpositionis cum aduerbio, pro casu illius posito. Obuiam autem in eo loco aduerbium est: tantundem significans atque in occursum, quem admodum sermo latinus hanc probat orationem: Ioannes

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PROSA. the praise and the arm, with him who gives life: namely Christ, who is the author of life to all. 3 While they are not able to look upon him. Here in the plural number, valent should be read, so that that plural word is governed by the plural nominative, nebulosa pectora . For if it is taken in the singular number, let whoever reads it (as some books have it) refer it to Herod: it will be very difficult to assign the verb with which that phrase, nebulosa pectora , is to be joined. But that genitive, quæretis , placed in the same speech, indicates and designates Herod, who sought to kill Christ. 4 Before the coagula of blood were formed. A coagulum is whatever thickens and joins together some things, as milk, blood, and the like. Tibullus: And to have taught how to mix coagula with new milk. And it comes from the verb coagulo, as, are , which means to gather together and to bind, as in the Psalm: It is coagulated like their milk is in their hearts. Sometimes, however, coagulum is taken for the very union itself, as in this place, where it notes Herod’s cruelty so great: because in killing the infants he did not so much shed their blood as the milk which they had just before sucked from their mothers’ breasts, before that milk became a coagulation of blood, or before it was converted and changed into blood by the digestion of nature. Therefore, in place of blood, milk freshly drawn from the mothers flowed out, as the author explains more clearly in the following line: cu air, me br: s ex teneris manant lactis flumina. 1 O holy struggles of the nursing ones for Christ. In this passage lactentum must be read, with e in the second syllable; and it comes from the verb of the second conjugation, lacteo, es , which is neuter and signifies to suck milk. Nor should it here be read lactantium with a in the middle syllable, which comes from the active verb of the first conjugation, lacto, as , meaning to give milk and supply it to another. For the holy innocents are to be called lactentes , not lactantes . 6 The angelic citizens come to meet them. In some books, the preposition in is wrongly placed here after the verb veniunt , so that it reads, “the angelic citizens come in to meet”; rather, that preposition should be deleted and removed. For the connection of the preposition with the adverb is not fitting, given the case placed there. But obuiam in that place is an adverb, meaning as much as “to meet,” just as Latin usage approves this expression: Ioannes

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EXO. 239 Ioannes venit mihi obuiam, non autem istam: Ioannes venit mihi in obuiam. 1 Domica intra octauds natiuitatis domini. S Plendor patris & figura 2 Seco[n]formans homini. 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 crystallllus 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, Creatura precium. 13 Frondis, floris, nucis, roris, Pietati saluatoris Congruunt my[n]teria. 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 nucem, Nam prolata nux in luce[m], Lucis est mysterium. 17 Trin[us] geres unctionem, Tria, confert, unctionem, Lumen, & edulium. 18 Nux est Christus cortex nucis Circa carne poena crucis. Testa,

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EXO. 239 John came to meet me, not, however, in that way: John came to meet me. 1 Sunday within the octave of the Lord’s Nativity. The splendor of the Father and the image 2 Conforming to man, By power, not by nature: He gave birth to a virgin. 3 Old Adam, at last made glad: Let the new one proclaim the gathering 4 For the fugitives and captives: Let him come forth into the public view. 5 Eve, grief; the Virgin, the fruit of life, Rejoicing, gave birth. 6 Nor did she lose the seal Of chastity in him. 7 If a crystal is moist And is exposed to the sun: A little spark glitters. 8 Nor is the crystal broken: Nor in childbirth is the seal Of modesty loosened. 9 At such a birth Usage and nature are amazed: And reason fails. 10 It is an ineffable thing: So holy, so humble: The generation of Christ. 11 Leaf, flower, nut, a dry And chaste rod produces, The Son of God the virgin. 12 It bears the heavenly dew of wool: The creature the Creator, The creature the price. 13 Of leaf, flower, nut, dew, The mysteries of the Savior Correspond to piety. 14 The leaf is Christ in unfolding. The flower in sweetness, the nut in food. The dew is heavenly grace. 15 Why is it a scandal to the Jews That the virgin gave birth, When a dry rod brought forth An almond in this way. 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 anointing in threes, Three things it confers: anointing, Light, and nourishment. 18 The nut is Christ; the shell of the nut Around the flesh is the pain of the cross. The shell,

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PROSA. 240 Testa corpus osseum. Conuertit fidelibus. 19 Carne tecta deitas, 22 Quos sub umbra sacramenti Et Christi suauitas, Iesu pascis in præsenti, Signatur per nucleum. Tuo uultu satia. 20 Lux est cæcis, & unguentum. 23 Splendor patri coæternæ, Christus ægris, & fomētum Nos hinc transfer ad paternæ Piis animalibus. Claritatis gaudia. 21 O quàm dulce sacramentum Amen. Fænum carnis in frumentum Hæc prosa multiformem sortitur in diuersis versibus rythmi speciem. Na primi sex versus complectuntur quisque duas tantum clausulas rythmicas: vario tamen modo. Nam in duobus primis versibus, clausulæ illæ alternis locis consonant: vt prima vnius versus primæ alterius in simili syllabarum exitu respondeat, & secunda secundæ. In reliquis autem quatuor verbibus, prima eiusq[ue]; earum clausula consonantiam asseruat & similem syllabarum vocalitatem in medio sui & fine. Secunda verò vnius versus habet concinnitatem ad secundam proximi versus clausula. At verò reliqui omnes huius prosæ versus præter decimum quintum (qui quatuor completur clausulis rythmicis, alterum seruantibus in conformi cadetia responsum, vtpote prima ad tertiam, & secunda ad quartam) tres co[m]plectuntur clausulas modulatione rythmica compactas, quarum duæ primæ eiusdem versus semper adinuicé consonat: & tertia vnius versus in consimili sonoritate refertur ad tertiam proximi versus. In his aute[m] omnibus rythmorum formis, interdum vna clausula octo co[m]pletur syllabis: quarum penultima est longa. Interdum verò duntaxat septem conficitur syllabarum contextu vna rythmica clausula: & tunc penultimam continet breuem. Veru[m] hæc omnia melius ex sola lectione ipsius prosæ attenduntur: quæso regulis certis aut exacta descriptione tradi possint. Author

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SEQUENCE. 240 Though the body is a shell of bone. He turns to the faithful. 19 Deity hidden in flesh, 22 Those whom, beneath the shadow of the sacrament, And the sweetness of Christ, Jesus, thou dost feed in the present, Is signified through the kernel. Satisfy with thy countenance. 20 He is light to the blind, and ointment. 23 Splendor coeternal with the Father, Christ to the sick, and sustenance Lead us hence to the joys For devout souls. Of the Father’s brightness. 21 O how sweet the sacrament Amen. Hay of flesh into grain. This sequence takes on a multiform kind of rhythm in different verses. For the first six verses each contains only two rhythmic clauses, though in various ways. For in the first two verses those clauses correspond in alternating positions, so that the first of one verse answers the first of the other in a similar ending of syllables, and the second to the second. But in the remaining four verses, the first clause preserves consonance and a similar vocalic sound in the middle and at the end. The second clause of one verse is fashioned to the second clause of the next verse. But all the remaining verses of this sequence, except the fifteenth (which is made up of four rhythmic clauses, with the counterpart answer preserved in corresponding cadence, namely the first to the third and the second to the fourth), contain three clauses compacted by rhythmic modulation, of which the first two of the same verse always agree with each other in sound, and the third of one verse, in similar sonority, is referred to the third of the next verse. In all these forms of rhythm, sometimes one clause is made up of eight syllables, of which the penultimate is long. Sometimes, however, a rhythmic clause is composed of only seven syllables, and then it contains a short penultimate. But all these things are better observed from a reading of the sequence itself; I ask that they not be handed down by fixed rules or exact description. Author

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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 emanauerit 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 genos 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 conuenienter & rectè ipsi rei subiectæ: ostendunturque ipsi Christo congruenter adaptari, quemadmodum annotationes latius edisserent. I IANNOTATIONES. In primo versu. Splendor patris & figura. < Heb. 1. Sap. 6> 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. < Col. 1. Phil. 3> Figura verò substantiæ patris appellatur dei filius: quia character est & signaculum hypostaseos atque subsistentiæ patris, imagóque dei inuisibilis. 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 In tertio versu. < Col. 1. Phil. 3> 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], & sa lucis humanæ reparator ac author, quæadmodu[m] in 1. lib. 13 dictum est in expositione hymni Agnoscat omne seculum venisse

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EX PO. 241 Author of this: the venerable father Adam of Saint Victor, who, while he lived, adorned the religious house of Saint Victor, built in the suburbs of Paris, most observant of regular discipline, with outstanding splendor of learning and holiness of life. At whose place I found this prose, and many others besides, noted in their own places and to be noted thereafter, ascribed to him as author. And relying on that testimony, I inscribed them to him; and each of them, in its proper place, I assigned to him as to the one from whose workshop it had come forth. In it is commended the mystery of the Lord’s nativity, because of the ineffable kindness of the Son of God: who deigned to assume from a virgin mother the form of our substance, for the redemption of 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 marvelous birth, and by the natural likeness of sensible things and the mystical figures of the Old Testament, which were once shown by God as a prefiguring of this miracle. Then those figures of the leafy rod and the dewy fleece are appropriately and rightly applied to the thing itself, and they are shown to be fittingly adapted to Christ himself, as the annotations will explain more fully. I. ANNOTATIONS. In the first verse. Splendor of the Father and image. < Heb. 1. Wisdom 6 > By this title Christ the Son of God is here indicated: of whom blessed Paul says in the epistle to the Hebrews that he is 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 emanation of the clarity of almighty God, proceeding from the Father no otherwise than brightness from light. < Col. 1. Phil. 3 > But the Son of God is called the image of the Father’s substance: because he is the character and seal of the Father’s hypostasis and subsistence, and the image of the invisible God. But the Son of God, of so great a sublimity 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 In the third verse. < Col. 1. Phil. 3 > “Old Adam at last rejoices.” Old Adam is said to be the first father, from whom the whole human race was propagated according to the flesh. Truly, or rather in comparison with Christ, he is called, in the order of time (if you consider the flesh), the later one: 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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242 PROSA. venisse vitæ præmium, vbi versus ille occurrit explanandus. Adam vetus quod polluit: Adam nouus hoc abluit. Quoniam enim per priorem Adam, peccati vetustas mundo est illata: per posteriorem verò inducta nouitas vitæ per gratiam: rectè ille vetus, hic verò nouus dicitur. Veru[m] cum hic vetus Adam nominatur, non solum primus parés quantum ad suam ipsius personam debet accipi: sed & totum genus humanum, per ipsum in peccati vetustatem demersum. Illud siquidem à deo profugum erat & damnatu[m] exilio: propter antiquam protoplasti transgressionem, erat & redactum in captiuitatem principis tenebrarum: duróque illius imperio miserè subiectum. Nunc verò inuitatatur ad lętitiam & gaudium in domino, ad concinendum deo canticum nouum: ob nouum redemptionis beneficiu[m], nouéque legis gratiam. Prouocatur identidem hoc loco genus hominum ad prodeundum fidenter in publicum: tanquam libertate donatu & in libertatem assertu[m], q[uæ] prius ob miseram seruitutis & captiuitatis sortem delituit: non audens præ confusione & verecundia, ora sua exerere. 7 In septimo versu. Si crystallus sit humecta. Per rei sensibilis exemplum sit hic manuductio ad intelligendum quod sacrosancta virgo & mater dei mansit in partu inuolata. Si (inquit) crystallus humore perfundatur aqueo, & obiiciatur radio solis: scintillas ignis emittit, absque sui tamen diruptione aut fractione. Ita sanè deipara virgo instar crystalli perlucida & omnigenæ virtutis soliditate copacta, cælesti rore & obumbrante eam spiritus sancti gratia perfusa: edidit mundi saluatorem ignea charitate rutilantem, absque vlla tamen virgineæ suæ puritatis labefactatione atque læsione. <Num. 17.> 11 In vndecimo versu. Frondem, florem, nucem, sicca. Quemadmodum liber Numeri refert: virga Aaron prorsus arida, divina virtute fronduit, floruit, & fructum protulit. Regressus enim (inquit) Moyses sequenti die postquam eam posuerat in taberuaculo testimoni, coram domino: inuenit germinasse virgam Aaron in domo Leui, & turgentibus gemmis eruperant flores, qui foliis dilatatis in amygdalas deformati sunt. Eodem quoque modo supra naturæ legem & iura, virgo sanctissima, sola dei virtute po <Indicum 6.> perit intacta filium.

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242 PROSE. the reward of life had come, where that verse is to be explained. The old Adam defiled; the new Adam washes it away. For by the first Adam the oldness of sin was brought into the world; but by the second, the newness of life was introduced by grace: rightly, therefore, the one is called old and the other new. But when this Adam is called old, it must be taken not only with reference to his own person as the first parent, but also to the whole human race, submerged through him in the oldness of sin. Indeed, it had fled from God and been condemned to exile; on account of the ancient transgression of the first-formed man, it had also been reduced to the captivity of the prince of darkness, and miserably subjected to his harsh rule. Now, however, it is invited to gladness and joy in the Lord, to sing to God a new song, on account of the new benefit of redemption and the grace of the new law. Again and again in this place the human race is summoned to come boldly forth into public: as though endowed with liberty and established in freedom, which had previously hidden itself because of the miserable lot of slavery and captivity, not daring, out of shame and embarrassment, to show its face. 7 On the seventh verse. If crystal is moistened. Let this serve as guidance for understanding, through an example of a sensible thing, that the most holy virgin and mother of God remained inviolate in childbirth. If, he says, crystal is sprinkled with watery moisture and exposed to a ray of the sun, it emits sparks of fire, yet without any rupture or breaking of itself. So indeed the Virgin Mother of God, clear like crystal and compact with the solidity of every kind of virtue, sprinkled with heavenly dew and with the grace of the Holy Spirit overshadowing her, brought forth the Savior of the world, glowing with fiery charity, yet without any weakening or injury to her virginal purity. <Num. 17.> 11 On the eleventh verse. Dry the leaf, the flower, the nut. Just as the Book of Numbers relates: the rod of Aaron, completely dry, by divine power put forth leaves, flowered, and produced fruit. For when Moses returned on the next day after he had placed it in the tabernacle of testimony, before the Lord, he found that the rod of Aaron in the house of Levi had sprouted, and with swelling buds the flowers had burst forth, which, with the leaves expanded, were formed into almonds. In the same way also, beyond the law of nature and its ordinances, the most holy Virgin, by the sole power of God, brought forth a son while remaining intact.

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EXPO. 247 13 In duodecimo versu. Fert cælestem vellus rorem. Petiuerat Gedeon à domino signum futuræ per ipsum victoriæ contra Madianitas: quòd ros in solo foret vellere explicato in area, & in omni terra siccitas, quod & factum est, Erat autem vellus illud: sacrosanctæ virginis symbolu[m] ac signum quæ diuino irrigata rore sanctique spiritus gratia dei filium çdidit: creatura scilicet suum creatorem, qui vtique est creaturæ precium. Nam in cruce oblatus est p[er] nobis in precium redemptionis nostræ: qui sumus crea- tura dei. 14 In decimoquarto versu. Frons est Christus protegendo. Ambæ illæ figuræ ex veteri testamento deproptæ in vndecimo & duodecimo versu iam explicatis hoc loco accommodantur proposito, paucisque constringit hic ver sus quomodo Christus mysticè dicitur frons siue folium, flos, & nux, ex arida virga producta, quanam itidem ratione etiam ros dicitur: velleri Gedeonis placido illapsu infusus. Christus (inquit) frons dicitur: quoniam suos protegit ab æstu vitiorum, ne per diem sol eos vrat neque luna per noctem, sicut folium arboris protegit suum fructum: ne lędatur ardore fervoreque solis. <Psal. 120.> Flos verò idem dicitur propter suauissimum virtutum omnium odorem, quem mira dulcedine totum dispersit in orbem. Ego (ait) flos campi & lilium conuallium. Tertio verò loco Christus est nux spirituali nuncupatione: quòd animas fideles pascat sua salutari doctrina, quinimmo & sui sacratissimi corporis ferculo, quemadmodum nux ipsa materialis gratum est hominibus edulium. Idipsum in euangelio contestatur dicens. Caro mea verè est cibus: & sanguis meus verè est potus. Denique quarto loco Christus dicitur ros: quia cælè esti gratia irrigat mentes hominum aridas, & ad afferendum bonorum operum fructum, haud aliter quàm ros superne delapsus terram irrorat: & rorido imbre humectatas herbas fouet ac vegetat. 15 In decimosexto versu. Contemplemur adhuc nucé. Proponit hic versus considerandu[m] pensiculatius nucis exemplum: quod tertio loco superius fuerat Christo applicatum. Nam attentius discussa nucis natura atque in apertu[m] prolata, ipsius veræ lucis vtpote Christi sacratiora signat mysteria: quæ sequentibus recluduntur versibus. Q ii In

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EXPO. 247 13 In the twelfth verse. The fleece bears the heavenly dew. Gideon had asked from the Lord a sign of the future victory to be won through him against the Midianites: that dew should be on the fleece alone, spread out on the threshing floor, and dryness over all the land; and so it was done. Now that fleece was the symbol and sign of the most holy Virgin, who, watered by the divine dew and by the grace of the Holy Spirit, bore the Son of God; that is, a creature bearing its own Creator, who indeed is the price of the creature. For on the cross he was offered for us as the price of our redemption: we who are the creature of God. 14 In the fourteenth verse. The forehead is Christ protecting. Both of those figures, drawn from the Old Testament, already explained in the eleventh and twelfth verses, are here applied to the present purpose, and this verse briefly shows how Christ is mystically called a forehead or leaf, flower, and nut, produced from a dry branch, and in the same way also called dew: poured gently upon Gideon’s fleece. Christ, he says, is called a forehead, because he protects his own from the heat of vices, so that neither the sun by day may burn them nor the moon by night, just as a tree’s leaf protects its fruit, lest it be harmed by the burning heat of the sun. He is also called flower because of the most sweet fragrance of all virtues, which with wonderful sweetness he has spread throughout the whole world. I am, he says, the flower of the field and the lily of the valleys. Thirdly, Christ is called a nut by spiritual naming, because he feeds faithful souls with his saving doctrine, indeed also with the banquet of his most sacred body, just as the material nut itself is a pleasant food for men. He bears witness to the same in the Gospel, saying: My flesh is truly food, and my blood is truly drink. Finally, in the fourth place Christ is called dew: because heavenly grace waters the dry minds of men, and for bringing forth the fruit of good works, no differently than dew, falling from above, moistens the earth: and with its dewy rain it nourishes and quickens the watered herbs. 15 In the sixteenth verse. Let us consider the nut further. This verse proposes for closer consideration the example of the nut, which had earlier, in the third place, been applied to Christ. For when the nature of the nut is examined more attentively and brought into the open, it marks the more sacred mysteries of the true light, namely Christ: which are revealed in the following verses. Q ii In

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PROSA. 17 In decimoseptimo versu. Trinam gerens vnionem. Nux ipsa sensibilis tria in se complectitur: in vnam quodam modo compacta totam substantiam, vtpote corticem exteriorem, testam cortice oblectam, & nucleus testa occlusum. Rursum ipsa nux tria confert hominibus emolumenta: vnctionem scilicet & lumen, per oleum quod ab ea exprimitur, & esum nuclei eius qui in cibum sumitur. Cæterum hæc ad allegoricam & spiritualem intelligentiam applicando, per totam nucem insinuatur atque repræsentatur Christus: in se vno geminam complectens naturam, & in altera earum amaritudinem mortis perpessus. Vnde per corticem nucis quæ aspera est & amarulenti succi: si- gnatur acerbitas passionis & mortis quam Christus in car- ne sua pertulit. Per testam verò nucis duriusculam & cor- ticè circu[m]septam: significatur humana Christi natura, acer- bis doloribus passionis exposita, vtputa sacra ipsius anima & corpus, ossibus & neruis compactum. Denique per nu- cleum delitescentem in testa: repræsentatur augustissima Christi diutnitas, occultata in carne & circundata illius ve- lamine. Est enim in nucleo sapor admodum suauis: & per quam gratus edentibus, Sic sanè suauis est dominus degu- stantibus eum, & torrente voluptatis suæ replens eos qui sariantur gloria sua. Et hæc significatio mystica in decimo- octauo & decimonono versu huius prosæ, præclarè exprimitur. Videturque ipsa ab authore huius prosæ fuisse de- sumpta ex vno sermonum beati patris Augustini de nati- uitate dominica, cuius initium est. Legimus sanctum Moy sem populo dei præcepta dantem. Circa cuius finem, idem dicit. Virga illa vnde agebamus Aaron: virgo Maria fuit quæ nobis Christum verum sacerdotem concepit & pepe- rit. De quo David cecinit. Tu es sacerdos in[n]c[er]ternum secum dum ordinem Melchisedech. Superiori nanque versu iâ dixerat. Virgam virtutis tuæ emittet dominus ex Sion. Et Esaias propheta apertius Mariam sanctam designat dices. Psal.109 Exiet virga de radice lesse, & flos de radice eius ascèdet: Esa.11. & requiescet super eum spiritus domini: spiritus sapientiæ & intellectus. Quòd ergo hæc virga nuces produxit: ima- go dominici corporis fuit. Nux enim trinam habet in suo corpore substantiæ vnionem: coriu[m], testa & nucleus. In co- rio caro, in tessa ossa, in nucleo interior anima co[m]paratur. In

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PROSE. 17 In the seventeenth verse. Bearing a threefold union. The nut itself, as something perceptible, contains three things in itself: compacted, as it were, into one, the whole substance, namely the outer shell, the shell enclosed by the husk, and the kernel shut within the shell. Again, this same nut brings men three benefits: namely anointing and light, through the oil that is pressed from it, and the eating of its kernel, which is taken as food. But applying this to allegorical and spiritual understanding, through the whole nut Christ is signified and represented: in himself one, containing a twofold nature, and in one of them suffering the bitterness of death. Hence through the husk of the nut, which is rough and of somewhat bitter juice, the bitterness of the Passion and death that Christ endured in his flesh is signified. Through the harder shell of the nut, enclosed by the husk, is signified the human nature of Christ, exposed to the bitter pains of the Passion, that is, his sacred soul and body, compacted of bones and nerves. Finally, through the kernel hidden in the shell is represented the most august deity of Christ, concealed in the flesh and surrounded by its covering. For in the kernel there is a very sweet taste, and one most pleasing to those who eat it. So truly sweet is the Lord to those who taste him, and he fills them with the torrent of his delight who are satisfied with his glory. And this mystical meaning is splendidly expressed in the eighteenth and nineteenth verses of this prose. And it seems that this was taken by the author of this prose from one of the sermons of the blessed father Augustine on the Nativity of the Lord, whose beginning is: We read of the holy Moses giving commandments to the people of God. Near the end of which the same writer says: That rod from which we were speaking was Aaron: the Virgin Mary was she who conceived and bore for us Christ the true priest. Of him David sang: You are a priest forever according to the order of Melchizedek. For in the preceding verse he had already said: The Lord will send forth the rod of your strength out of Zion. And the prophet Isaiah more clearly points to the holy Mary, saying: Ps. 109 A rod shall come forth from the root of Jesse, and a flower shall rise from his root: Isa. 11 and the spirit of the Lord shall rest upon him: the spirit of wisdom and understanding. Therefore, because this rod produced nuts, it was an image of the Lord’s body. For the nut has in its body a threefold union of substance: husk, shell, and kernel. In the husk is compared flesh, in the shell bones, and in the kernel the inner soul. In

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EX PO. 245 Iacorio 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 sociauit 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 eum exemplum affertur in hac prosa versu vndecimo & decimo quinto, 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 la[m]guidis 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 quàm dulce sacramentu[m] < Ioan. 6. Mat. 11.> 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 sacraméto. 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 uiu secidit

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EX PO. 245 The shell of the nut signifies the flesh of the Savior: which had in itself the roughness or bitterness of the Passion. In the kernel, it declares the inward sweetness of the Deity: which gives nourishment and supplies the office of light. In the shell, the wood of the cross is interposed, which did not separate that which was outside and inside: but joined together by the insertion of the wood the earthly and heavenly things of the Mediator, as the blessed Apostle says. Because He Himself, through the blood of His cross, has made peace in all things that are in the heavens and that are on the earth. These are Augustine’s words. From which words it is credible that the present matter of this prose has been taken. Indeed in the same sermon Augustine adduces the example of Aaron’s dry rod which by divine power blossomed and bore 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, now named, namely unction, light, and food, also mystically agree with Christ. Truly He Himself is for the languishing, wounded by sin and sick, a spiritual unction: through healing grace of the wounds of sinners. He is likewise spiritual light, enlightening the blind, and driving the darkness of ignorance from human minds. Finally He is nourishment and spiritual sustenance for good and upright hearts: whom He both feeds with His doctrine and nourishes with His most sacred body. I am (He says) the living bread which came down from heaven. And again: Come to me all who labor and are burdened, and I will refresh you. But this mystical application of the three effects of the nut to Christ is briefly explained in the twentieth verse of this prose. 21. In the twenty-first verse. O how sweet a sacrament <John 6. Matt. 11.> This verse more clearly elucidates the third utility of the nut, already applied to Christ, showing how He Himself is food for the faithful. It is, he says, a great sacrament and an admirable mystery, that Christ presents His flesh as food and life-giving bread to the Christian people, in the most holy sacrament of the Eucharist. Moreover, the author here calls the sacred flesh of Christ hay, on account of the weakness and frailty of His nature, which He had before the Passion by a certain condescending dispensation, alluding almost to that word of Isaiah: All flesh is hay; and all its glory as the flower of the field. The hay is withered and it has fallen away

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P R O S A. < Esa. 40> cecidit flos, quia spiritus domini insufflauit in illo. Verè foenum est populus. Per frumentum verò intelligitur hic panis ille supercælestis & viuificus: qui in frumento & tri ticei 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. < Heb. 9> 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- 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 quod aut vmbraculo objecta: vt non conspicua sit oculis nostris sacra Christi caro neque sanguis in propria ac naturali sua specie ac forma: idcirco sub vmbra sacramenti dicitur ipsos tideles Christus hic pascere, oraturque obnixius, vt posita huiusmodi vmbra & velamine specierum: nos in regno calorum pascat revelata iam facie, sui diuini vultus præsentia. Quod nobis concedat ipse superbonus & misericors dominus: benedictus in secula. Amen. In epiphania domini. < F> Esta Christi omnis Christianitas celebret. Quæ mi- ris sunt modis ornata: cunctisque veneranda 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 E. < Isa. 40> the flower has fallen, because the spirit of the Lord has breathed upon it. Truly the people are grass. By wheat, however, is here understood that bread which is superheavenly and life-giving: which in the form of wheat and bread is offered to the faithful in communion. Therefore Christ converts the grass of the flesh into wheat for the faithful: because he imparts his most sacred body to them as saving food, consecrated under the species and form of wheat. < Heb. 9> 22 In the twenty-second verse. Those under the shadow of the sacrament. It is not said here, the shadow of the sacrament: a figure, image and likeness of the sacrament of the Eucharist itself, representing it only and not truly containing it, so that the shadow may be distinguished from the truth. In this way, indeed, in the Old Testament the paschal lamb, the manna in the desert, and the loaves of proposition, and the other figures were called the shadow of the most sacred sacrament of the altar: because they foreshadowed it, in the same way as the apostle says that the law had a shadow of things to come. For in that way the Christian people do not have a shadow of this sacrament of communion: but the thing itself and the truth. Yet since that is not seen naked, but covered under the species of bread and wine, and as it were by a veil which or shadow is placed before it: so that the sacred flesh of Christ and his blood are not visible to our eyes in their own and natural species and form: therefore under the shadow of the sacrament Christ is said to feed the faithful here, and we most earnestly pray that, this kind of shadow and veil of the species having been removed, he may feed us in the kingdom of heaven with the unveiled face of his divine presence. May the most good and merciful Lord grant this to us: blessed forever. Amen. On the Epiphany of the Lord. < F> Let all Christianity celebrate the feast of Christ. Which is adorned in marvellous ways: and venerable to all peoples. Through the advent of the almighty and the calling of the nations. When Christ was born: the bright star was seen by the Magi. Then

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EXO. 247 2 At illi non cassam putantes tanti signi gloriam. Se- cum munera deferunt: paruulo offerunt ut regi cæli, quê sydus prædicat. 3 Atque aureo tumidi principis lectulo transito: Chri- sti præsepe quæritant. 4 Hinc ira sæui hostis feruida, inuidi recens rectori ge nito. Bethlem paruulos præcepit ense crudeli perdere. 5 O Christe quantum patri exercitum iuuenis doctus ad bella maxima populis prædicans colligis: surgens cum tan tum miseris. 6 Anno hominis tricesimo subtus famuli se inclyti inclinaverat magnus deus: consecrans nobis baptisma in absolutionem criminum. 7 Ecce spiritus in specie ipsum alitis innocuæ uncturus sanctis præ omnibus uisitat: semper ipsius contentus mansione pectoris. 8 Patris etiam insonuit uox pia, ueteris oblita sermo- nis: poenitet me fecisse hominem. Verè filius es tu meus, mibimet placitus, in quo sum placatus, hodie te fili mi genui. 9 Huic omnes auscultate populi præceptori Amen. Hæc prosa, etiam solutæ orationis & rythmica norma nequaquam constrictæ, formam ac habitum seruat, incitatur in ea tota Christianorum turba & concio ad celebrandum hoc festum epiphaniæ: propter præclara Christi opera in ipso peracta, scilicet vocationem gentium ad fide[m] per Magorum adorationem, & summæ trinitatis manifestationem in Christi baptismo pro abluendis mundi peccatis suscepto factam. 1 IANNOTATIONES. Per omnitenentis aduentum: Omnitenens dicitur Christus secundum diuinitatem: quia omnia teneat & fulciat sua virtute, vt nihil su q[ui] ab ipso no[n] sustentetur & cõtineatur, quæadmodu[m] beatus Paulus de eo dicit, quod portat omnia verbo virtutis suæ. Si quid enim omnia capacé eius virtutem, ambientéq[ue] & saluante[m] omnia Q iiij sub-

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EXO. 247 2 But they, thinking the glory of so great a sign not in vain, bring gifts with them: they offer to the little Child as to the King of heaven, whom the star proclaims. 3 And then, passing by the golden bed of the swollen prince, they seek Christ’s manger. 4 Hence the fierce wrath of the savage enemy, the jealous new ruler, was kindled. He ordered the little ones of Bethlehem to be destroyed by the cruel sword. 5 O Christ, how greatly for the Father’s army do you gather, as a young man skilled in the greatest battles, proclaiming to the peoples: rising for so many wretched ones. 6 In the thirtieth year of a man’s life, the great God had bowed beneath the servant of His own household: consecrating for us baptism for the remission of sins. 7 Behold, the Spirit in the form of an innocent bird, about to anoint Him above all the holy ones, visits Him: ever content with the dwelling of His breast alone. 8 The Father’s gracious voice also sounded forth, forgetting the old saying: “I repent of having made man.” Truly you are my beloved Son, in whom I am well pleased; today have I begotten you, my son. 9 To this teacher, all peoples, listen. Amen. This prose, though not at all bound by metrical rule and not constrained by rhythmic pattern, preserves form and character; in it the whole multitude and assembly of Christians are stirred up to celebrate this feast of Epiphany: because of the glorious works of Christ accomplished in it, namely the calling of the Gentiles to the faith through the adoration of the Magi, and the manifestation of the Most Holy Trinity made in Christ’s baptism, undertaken for the washing away of the sins of the world. 1 NOTES. By the coming of the Almighty: Christ is called Almighty according to His divinity, because He holds and sustains all things by His power, so that nothing whatever is not supported and contained by Him; as blessed Paul says of Him, that He bears all things by the word of His power. For if anything is capable of His power, encompassing and saving all things, then ... Q iiij sub-

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PROSA subterfugeret: ipsum protinus decidet et in nihilum, neq[ue] vno quidem momento posset subsistere. 2 At illi non cassam putantes. Cassam: vanam irritam, & futilem, sed alicuius rei nouæ & arduæ esse significatiuam. Et hoc ipsum etiam edocuit eos deus qui signum dederat: vel per internam inspirationem vel angelicam denunciationem. Alioqui quomodo ipsius stellæ inspectu fuissent incitati ad perquirendum regem natum: nisi cognouissent nouum illud sydus quippiam insolitum & in- suetum portendere atque signare. 3 Atque aureo tumidi principis lectulo transito. Non permanserunt (inquit) Magi in domo Herodis regis, auro gemmisque superba: neque magni fecerunt eius cubiculu[m] quamuis aureis ornatum tapetibus, sed vlterius progressi sunt ad inuisendum Christi præsepe: cuius angustias & pau pertatem prætulerunt magnificis regum palatiis. 4 Inuidi recens rectori genito. Hoc loco inuidus rectè ponitur cum datiuo: quoniam & invideo suum primitiuum, similem casum exposcit, vt hic habeatur orationis contextus. Hinc ira feruida sæui. Herodis inuidi rectori, scilicet Christo regi recens genito: præcepit perdere crude liense paruulos ipsius Bethleem. Eo quoque in loco recés pro aduerbio recenter sumitur, vt recens genitus dicatur, qui haud multo antè in lucem est editus, qualis erat Christus. 5 O Christequantu[m] patri exercitu[m]. Apta est hæc exclamatio populi fidelis ad Christu[m]: & loco à minori innitens. Magnu[m] certè (Inquit) & numerosum O Christe patri tuo collegisti exercitum ad bella spiritualia instructu[m] & accinctum: eo tempore quo iam adultus & in perfecta ætate populo prædicasti, quandoquidem tu ipse adhuc sugens vbera matris & lactens, tam copiosum miseris illi agmen sanctorum innocentium. Nam si intenella ætate & adhuc infans ac vagiens, tantum misisti bellatorum numerum ad patrem: iam factus grandior æuo & per vniuersam Iudæa[m] populo verbum dei annuncians, multo sanè maiorem pugnatorum numerus patri collegisti. 6 Anno hominis tricesimo, Id Lucas evangelista testatur dicens, quòd Iesus cum baptizaretur à Ioanne in Ior- dane: erat incipiens quasi annorum triginta. Tunc sanè ipse

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PROSE would slip away: it would immediately fall and become nothing, nor could it remain for even a single moment. 2 But they, thinking it was not in vain. Vain: empty, useless, and futile, but signifying something new and difficult. And God himself, who had given the sign, also taught them this: either by inward inspiration or by angelic announcement. Otherwise, how would they have been stirred by the sight of the star itself to seek the newborn king, unless they had known that that new star was portending and signifying something unusual and unprecedented. 3 And so, after the swollen prince’s golden bed had been passed by. The Magi, he says, did not remain in the house of King Herod, proud with gold and jewels: nor did they esteem his chamber, though adorned with golden hangings, but went on further to visit Christ’s manger, whose narrowness and poverty they preferred to the magnificent palaces of kings. 4 To the envious newly born ruler. Here envious is rightly used with the dative: because invideo, too, its primitive form, requires a similar case, so that the context of the speech may be taken as follows. Hence the furious anger of Herod the envious ruler, namely Christ, the newly born king: he ordered the cruel slaughter of the little children of his Bethlehem. In that same place recens is also taken as an adverb, meaning recently, so that one is said to be recently born who was brought into the light not long before, as Christ was. 5 O Christ, what an army for the Father. This exclamation of the faithful people is fitting for Christ, and rests on the lesser to the greater. Great indeed, he says, and numerous, O Christ, is the army you have gathered for your Father, equipped and armed for spiritual warfare: at that time when, already grown and in perfect age, you preached to the people, seeing that you yourself, still sucking your mother’s breasts and nursing, sent so abundant a band of holy innocents to him. For if, in tender age and still an infant and crying, you sent so great a number of warriors to the Father, now that you have grown older and, proclaiming the word of God throughout all Judea, you have certainly gathered a much greater number of fighters for the Father. 6 In the thirtieth year of man’s life. This the evangelist Luke testifies, saying that when Jesus was baptized by John in the Jordan, he was beginning to be about thirty years old. Then indeed he

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EXPO. 249 ipse dominus omniu[m] pro sua admirabili humilitate & di- gnatione inclinauit 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 avis subter aqua impune nata. Virgilius. Ferte iuuat densa subter testudine casus. Interdum sine ea 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 eum 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- < Matth. 3> nere quo quicquam tunc fieri dicitur cum ipsum aliis ma- nifestatur & declaratur. Fuit & semper spiritus sanctus, mæsione pectoris Christi contentus. Nam postea nunqua[m] ab eo discessit: sed mansit super ipsum vt ait euangelista, & requieuit super eú, sicut prædixerat propheta. Sola siqui- < Matth. 3> dem culpa abigit ab homine spiritum sanctum. Christus autem culpæ prorsus fuit expers. 8 Veteris oblitæ sermonis. Cum ante immissum vni- < Ioan. 1> uersale < Isa. 11>

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EXPO. 249 the Lord of all, because of his admirable humility and condescension, bowed himself under the hands of his servant John, indeed illustrious and renowned. < Matth. 3> At this inclination John, wondering at it, at first refused the office of baptizing Christ. “Lord,” he said, “I ought to be baptized by you, and do you come to me?” Moreover, the preposition subtrus , which the crowd of common grammarians numbers among the other prepositions that take 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. Therefore in this place I would rather have subter manus read than subtras , lest barbarism be admitted into that sentence. Subter is opposed in meaning to the preposition super ; and sometimes it is used with the accusative, sometimes with the ablative, as “the diver swims safely under the water.” Virgil. “It is pleasant to endure blows beneath the thick testudo.” Sometimes, without the preposition, su is used as an adverb. Plautus. “On this side and on that, above and below, I am pressed by narrowness.” 7 In particular, the innocent bird. The author here calls the innocent bird the dove, because it lacks gall, harms no one with its beak, and displays simplicity, ignorant of deceit. In particular, when Christ was being baptized in the Jordan, the Holy Spirit appeared in the form of a dove 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 infused with the anointing of the Holy Spirit, but from the very moment of conception, and in the first moment, so to speak, of the holy Incarnation. But when Christ was baptized, the Holy Spirit then, 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 origin. And therefore here, and at the time of baptism, the Holy Spirit is said to have anointed Christ, in the manner of speech by which something is said to be done then when it is made manifest and declared to others. The Holy Spirit was always 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 man. But Christ was utterly free from guilt. 8 Of the speech once forgotten. When before the universal sending out < Ioan. 1> < Isa. 11>

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P[RO]S A. < Gen. 6> versale diluuium, omnis caro corrupisset viâ suam: deus ipse tactus dolore cordis intrinsecus & præcavenis 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. < Meth. 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. 1> 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 < E> elem dei uere magi adorant. Immensam Chaldae cuius Persæq; uenerantur potentiam. < 2 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 < 3 Moab, maxima potentia. Cui magi munera deferunt præclara, aurum simul thus & myrrham.> Moab, maxima potentia. Cui magi munera deferunt Thure

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P[RO]S A. < Gen. 6> the universal flood, all flesh would have corrupted its way: God himself, touched with sorrow 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, forgetting that word, and with the state of human affairs changed to a happier lot, indeed God the heavenly Father, already appeased through Christ toward man, gave this voice from heaven at the time of the baptism of Christ himself: “This is my beloved Son, in whom I am well pleased; hear him.” < Meth. 3> Moreover, that word, “Today I have begotten you, my son,” here expressed in the text is not taken from the Gospel describing the voice of the Father fallen from heaven, as are the other words cited here, but from the second psalm, where the prophet in the person of the Son says: < Psal. 1> of God, “The Lord said to me: You are my Son, today I have begotten you.” Here however the author also affirms this: since it has been confirmed and more clearly explained in that paternal utterance contained in the voice: “This is my beloved Son.” For there is also another testimony of the sonship of God, which Christ has toward the Father. < 9 Hearken to him, all peoples. Ausculto, as, with the accusative, means to hear. Plautus: “Then I was listening to him speaking softly.” With the dative, however, it means to obey and comply. Terence in Andria: “Whether I should help Paphilus, or obey him.” And here it is taken in this second sense.> In the same feast of Epiphany, another prose. Let us sing gloriously to the Lord, the Epiphany. Which < E> the wise men truly adore as God. The immense power of whom the Chaldeans and Persians venerate. < 2 Whom all the prophets foretold was to come: for the saving of the nations. Whose majesty was so humbled that he took on the form of a servant. He who before the ages is God, and before time: became man from Mary.> 3 Balaam, speaking of whom, said that there will come forth from Jacob a radiant star. And it will shatter the ranks of the leaders of the land < 3 of Moab, the greatest power. To whom the wise men bring their gifts: gold together with frankincense and myrrh.> Moab, the greatest power. To whom the wise men bring gifts with frankincense

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EX PO. 251 4 Thure deum prædicant, auro regem magnum, hominem mortalem myrrha. In somnis hos monet angelus, ne redeant ad regem commotum propter regna. Pauebat etenim nimium regem natum, uerens amittere regni iura. Magi dicta sibi implentes monita, pergunæ alacres itinera, patriam quæ eos ducebant ad propriam, linquentes Herodis mandata, Qui percussus corde nimium præira: 5 Exemplò mandat infantulos per cuncta inquiri Bethleem confinia, & mox priuari eos uitæ. 6 Omnis nunc caterua tinnulum iungat laudibus organi pneuma. 7 Mysticè offerens regi regum Christo: munera preciosa. Poscens ut per orbem regna protegat omnia in secula sempiterna. Amen. Hæc identidem prosa superioribus consimilis: nullam habet rythmicæ sonoritatis speciem: In ea fidelis populus prouocatur ad celebrandam hanc solennitate apparitionis domini: qua stella duce gentib[us] est manifestatus. Narratur & hic historia aduetus Magorum ad Christum, oblatio munerum, reditus eorum in patriam, Herodis indignatio & immanitas ad infantium cædem prorumpens. Quæ omnia, ex secundo Matthæi capite deprompta sunt & perspicua: neque aliâ efflagitantia quantum ad rei narrandæ seriem, latiorem declarationem. 1 ANNOTATIONES. Epiphaniam domino, Epiphania græcû est vocabulu[m]: idem significans latinè quod superapparatio, siue manifestatio desursu[m] facta. Quo nomine hæc celebritas merito nuncupatur: quoniam in ea Christus ipsius stellæ indicio magis est declaratus, qui ductu clari syderis venerunt in Bethleem: & quem diu quasierant coram aspicientes, vt deum adorarunt. Verùm id in primò huius operis libro circa hymnos huius solennitatis iâ dictu[m] est. Et quoniam in hymnis & prosis eiusdem festi sæpius eadem materia pertractatur: quæ circa hymnorum explicationem adducta sunt ad prosarum etiam confe-

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EX PO. 251 4 They proclaim God in threefold manner, the great king with gold, the mortal man with myrrh. In dreams an angel warns them not to return to the troubled king because of the kingdoms. For he feared greatly the newborn king, lest he lose the rights of the kingdom. The Magi, fulfilling the warnings said to them, eagerly set out on their journey, leaving the country that had led them to their own homeland, and leaving Herod’s commands, who, struck in the heart too deeply, became enraged: 5 In his example he orders the infants to be sought throughout all the districts of Bethlehem, and soon to be deprived of their lives. 6 Let now every choir join the ringing tones of the organ in praise, the breath. 7 Mystically offering to Christ, King of kings: precious gifts. Asking that through the whole world he may protect all kingdoms for ever and ever. Amen. This prose, similar in kind to those above, has no appearance of rhythmic sound: in it the faithful people are summoned to celebrate this solemnity of the Lord’s manifestation, by which, with the star as guide, he was made known to the nations. Here also is related the story of the coming of the Magi to Christ, the offering of gifts, their return to their homeland, Herod’s indignation and the savagery breaking forth in the slaughter of the infants. All these things, drawn from the second chapter of Matthew, are clear; nor do they require any further explanation as to the sequence of the narrative. 1 NOTES. Epiphaniam domino, Epiphania is a Greek word, meaning in Latin the same as superapparatio, or manifestation made from above. By this name this celebration is rightly called: because in it Christ was made more manifest by the indication of the star itself, when, led by the bright star, they came to Bethlehem; and when, after long seeking him, they gazed upon him and adored God. But this has already been said in the first book of this work, in the hymns of this solemnity. And because in the hymns and prose pieces of the same festival the same matter is often treated: what has been brought forward concerning the explanation of the hymns also applies to the prose pieces

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P R O S A. conferentia declarationem, non hic denuo posthac repetentur, ne huiusmodi repetitio prolixitatem ingerat & tædium lectori, sed vt prius dicta habebuntur & superioribus in locis quærenda. 2 Immésam 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 nonnunquam Babylonij dicuntur. At Persia, , seu Persis, Persidis, vel Persida, , regio est orientalis iuxta Mediam, cuius incolæ dicuntur Persæ. Propertius. Per sarum statuit Babylonæ 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 præcinere legendum est, vt mendosi habent libri: sed præcinuere. 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 præterito ni, 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 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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P R O S A. The declaration of the conference will not hereafter be repeated again, lest such repetition should cause prolixity and weariness for the reader, but they will be regarded as previously said and to be sought in the earlier places. 2 Of whom the Chaldeans. Chaldea is a region of Greater Asia, bordering Arabia, in which is Babylon, a great city. 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 established Babylon for the Persians. But the Chaldeans and Persians are named here because the Magi, who set out to Christ under heavenly guidance, came from those regions or from neighboring ones. 3 Whom all the prophets foretold. Here it should not be read praecinere, as the faulty books have it, but praecinuere. For the sense itself in that passage requires a verb in the past perfect tense, indicative mood, plural number, which should agree with the nominative cuncti prophetae. Yet praecino does not form the past praecini, but praecinui, just as the other compounds of the verb cano form their past not in ni, after the manner of the simple verb, but as concino, concinui, succino, succinui. But 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. Chapter 24 of the book of Numbers tells of Balaam that, after God had put his words in his mouth, he uttered a blessing upon the people of Israel in place of the curse he intended to speak, and among other things he prophesied this: A star shall arise out of Jacob, and a scepter shall rise out of Israel; and it shall strike the leaders of Moab. Although some think this oracle should be understood literally of that visible star which appeared to the Magi as the announcement of the birth of our Savior, nevertheless it ought rather to be understood of Christ according to the mystical sense: who is the mystical star, risen from Jacob according to the descent of the flesh. He is likewise the scepter, because of the authority to rule and the power to command, which rose up from Israel according to his humanity, and broke the leaders of Moab, that is, the spiritual wickednesses, principalities

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EXPO. 353 principatus & potestates demonicas, quæ colectatur in ido lis Moab quarum vires contudit & comminuit. Et plane hoc loco author huius prosæ illud propheticum verbum ipsius Balaam, applicat ad Christum: ipsumque vocat ritantem stellâ quæ exiuit de Iacob. Népe de illo sydere materiali & suspenso in aere quis vnquam dixerit, quòd ortum fuerit ex Iacob? cum non habuerit suam originem ex populo Israelitico descédente ex Iacob, sed diuina tantum virtute formatum fuerit. 1 Extemplo mandat infantulos. Non ferenda est eoru[m] inscitia crassique barbaries, qui extemplo hoc in loco per i vocalem in secunda syllaba proferendum putant aut do cent: quo aliquid habeatur discriminis in prolatione prædictæ dictionis, ab ista oratione ex templo, constituta ex præpositione ex, & ablatiuo nominis templum. Nam ipsa significatio & recta scriptura coiungens aut seiungés pri mam syllabam à reliquis, satis superque ostendit discriminis inter hanc & illam dictionem. Nempe probati authores omnes in supradicto aduerbio (quod illico, protinus & continuo significat) proferunt & scribunt e in secunda syllaba. Virgilius. Extéplo Aenec soluuntur frigore mem bra. Similiter neque eorum reciptenda sunt somnia: qui partem capitis ad dextrum, leuumque latus consistentem non tempus sed tempus vocari debere confingunt, legendumque in psalmo astruuit. Et requiem temporibus meis, donec inueniam locum domino. Quod quidem faciudum dictitant, vt nomen illud pro eo significatu discerniculum aliquod habeat à nomine tempus, sumpto pro spacio temporali, non satis perspicientes solam significationis diuersitatem sufficere, ad differentiam in illis facile constituendam. Enimuero in vtraque significatione: ea dictio tepus < Psal. 131> per e vocalem in prima syllaba proferri & scribi debet. Virgilius. Temporibus geminis canebat sparsa senectus, vbi pro parte capitis ea dictio sumitur. Facessat ergo hæc & similia deliria, quoniam si contendant illi vbicunque diversa est significatio in dictionibus, illic quoque ad internoscendam illam diversitatem aliam & aliam debere, esse scripturam, nullam dare poterunt dictionem æquivo cam, & sub vno nomine diversa significantem, quonia[m] scripturæ diversitas & literarum permutatio variabit ipsas di

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EXPO. 353 principalities and demonic powers, which are gathered in the idols of Moab, whose strength he crushed and shattered. And plainly in this place the author of this prose applies that prophetic word of Balaam himself to Christ, and calls him the star rising from Jacob. Indeed, of that material star hanging in the air, who would ever say that it had arisen from Jacob? since it did not have its origin from the people of Israel descending from Jacob, but was formed only by divine power. 1 He instantly commands the little children. Their ignorance and coarse barbarity are not to be borne, who think or teach that extemplo in this place should be pronounced with i in the second syllable, so that some difference may be had in the pronunciation of the aforesaid word from that phrase ex templo, formed from the preposition ex and the ablative of the noun templum. For the meaning itself and the correct spelling, joining or separating the first syllable from the rest, sufficiently and more than sufficiently show the distinction between this word and that one. Certainly all approved authors in the aforesaid adverb, which signifies at once, immediately, and straightway, pronounce and write e in the second syllable. Virgil: Extéplo Aeneae loosuntur frigore membra. Likewise, neither are those dreams to be accepted who invent that the part of the head lying to the right and left side should not be called tempus but tempora, and claim that this should be read in the psalm: And a resting-place for my times, until I find a place for the Lord. They say that this must be done so that that noun, in that sense, may have some mark of distinction from the noun tempus, taken for a span of time, not sufficiently perceiving that the mere diversity of meaning is enough to establish an easy difference between them. Indeed, in either meaning the word tepus < Psal. 131> should be pronounced and written with e in the first syllable. Virgil: With twin temples, scattered old age was singing, where the word is taken for a part of the head. Let these and similar follies therefore be gone, since if they maintain that wherever there is a different meaning in words, there also must be one spelling and another to recognize that difference, they will never be able to provide any ambiguous word, signifying different things under one name, since the diversity of spelling and the alteration of letters will vary the very words.

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254 PROSA. ctiones. Non igitur eodem modo scribetur manus: quam do extremitatem brachij & multitudinem militum signabit: neque verbum lego iisdem scribetur literis: quando colligere significat & scripturam distinguere. Neque dictio liber easdem habebit literas: quando volumé significat & corticem arboris, quoniam secundum istorum sente[n]tiam, aliquid literæ est evariandum ad distinguendam significationem. Sed quis istas æquo animo feret ineptias? Cæterum in hoc præsente versu percussus tantundem signat atq[ue] commotus atque perturbatus, quoniam omnis vehemens affectus & indignatio animum percutere dicitur, id est conturbare & concitare. 6 Tinulum iungat laudibus. Tinulus, a, um, id dicitur, quod est in sono acutu[m], vt vox tinnula, & sonus tinnulus: qui redditur ex æreis vasis cum pulsantur. Ovidius. Tinnullaque æra sonant, & olent myrrhæque crocique. Venitque à verbo tinnio, is, ire, quòd propriè de metallis dicitur, vt auro, argento, ære, ferro, cum ex eorum pulsatione sonus efficitur, qui tinnitus dicitur. Itaque tinnulum pneuma organi vocat hic author, modulatione dulcè resonantem quæ pulsatione organi redditur, siue organi sonitum. 7 Mysticè offerens regi regum. Beatus Gregorius in homilia evangelij præsentis solenitatis, hæc tria dona mystice deo à nobis offerri debere docens: ait. Auro sapietia designatur: Salomone teste qui dicit. Thesaurus desiderabilis requiescit in ore sapietis. Thure quod deo incenditur, virtus orationis exprimitur: psalmista attestâ- te qui ait. Dirigatur oratio mea sicut incensum in conspectu tuo. Per myrrham verò: carnis mortificatio figuratur. Vnde sancta ecclesia de suis operariis vsq[ue]; ad morte pro deo certantibus ait. Manus meæ distillaverunt myrrham. Nato ergo regi aurum auferimus: si in conspectu illius claritate supernæ sapientiæ resplendemus. Thus autem offerimus: si cogitationes carnis per sancta orationis studia in ara cordis incendimus, vt suave aliquid deo per cæleste desiderium redolere valeamus. Denique myrrhâ offerimus, si carnis vitia per abstinentiam mortificamus. Per myrrham nanque (vt diximus) agitur: ne mortua caro putrefiat. Mortuam verò carnem putrescere: est hoc mortale corpus fluxui luxuriæ deseruire. Sicut de quibusdam per

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254 PROSE. actions. Therefore the hand will not be written in the same way when it signifies the extremity of the arm and a multitude of soldiers; nor will the word lego be written with the same letters when it signifies “to gather” and “to distinguish writing.” Nor will the word liber have the same letters, since it means both a volume and the bark of a tree; for, according to the opinion of those men, something in the letters would have to be altered in order to distinguish the meaning. But who will bear such absurdities calmly? However, in this present verse, percussus means the same as commotus and perturbatus , since every violent emotion and indignation is said to strike the mind, that is, to disturb and stir it up. 6 “Let Tinnulus join in the praises.” Tinulus , -a, -um, is what is said of something sharp in sound, as in vox tinnula and sonus tinnulus ; such a sound is produced from bronze vessels when they are struck. Ovid: “And the little bronzes ring, and the fragrance of myrrh and saffron is in the air.” And it comes from the verb tinnio , is , ire , which is properly used of metals, such as gold, silver, bronze, iron, when by their striking a sound is produced, which is called tinnitus . Thus here this author calls the breath of the organ tinnulum , sweetly resonant with modulation, as produced by the striking of the organ, or the sound of the organ. 7 “Mystically offering to the King of kings.” Blessed Gregory, in the homily of today’s Gospel for this feast, teaching that these three gifts ought mystically to be offered to God by us, says: “Gold signifies wisdom, as Solomon testifies, who says: ‘A desirable treasure rests in the mouth of the wise.’ By incense, which is burned to God, the virtue of prayer is expressed, as the psalmist attests, who says: ‘Let my prayer be directed as incense in your sight.’ By myrrh, however, is figured the mortification of the flesh. Hence holy Church says of its workers, even of those fighting for God unto death: ‘My hands have dripped with myrrh.’ Therefore we take gold to the newborn King if we shine in His presence with the brightness of heavenly wisdom. We offer incense, however, if we burn the thoughts of the flesh on the altar of the heart through the holy practice of prayer, so that we may be able to exhale something sweet to God through heavenly desire. Finally, we offer myrrh if we mortify the vices of the flesh through abstinence. For by myrrh, as we have said, it is brought about that dead flesh does not rot. But for dead flesh to putrefy is for this mortal body to serve the decay of lust. As of certain ones by

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EXPO. 255 per prophetam dicitur. Computruerunt lumenta in ster- core suo. Lumenta quoque in stercore putrescere: est car- nales homines in foetore luxuriæ vitam finire. Myrrham ergo deo offerimus: quando hoc mortale corpus à luxu- riæ putredine per condimentum continentia custodimus. Hæc Gregorius. 1 In die sancto paschæ. Vestimæ paschali laudes immolat Christiani. 2 Agnus redemit oves: Christus innocens pa- tri reconciliauit peccatores. 3 Mors & uitæ duello co[n]fluxere mirado dux uitæ mor tuus 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, præ- cedet suos in Galilæa. 8 Credendum est magis soli Mariæ ueraci, quàm Iu- dæorum turbæ fallaci. Scimus Christu[m] surrexisse à mor- tuis uere, tu nobis uictor rex miserere. Amen. Hæc prosa neque omnino rythmica est neque omnino soluta, sed vtriusque aliquid sorutur ac participat. Siqui- dem in nonnullis versibus in medio & fine servatur simi- lis cadetia & exitus dictionum in consimilis soni syllabas: vt in quarto versu & deinceps, in quo ad rythmicæ ora- tionis accedit speciem. At in versibus ipsis & clausulis sen tentiarum: nequaquam certus co[n]spicitur numerus sylla- barum determinata lege seruatus, in quo cu[m] oratione om nino soluta co[n]uenientiam habet & affinitatem. Est autem huius prosæ sermo dramaticus, id est diuersis inductis per sonis in modum dialogi interlocutorius. Nam post incita tionem totius populi Christiani ad concinendas Christo laudes qui nos à morte redemit: inducitur populus fide- lis interrogans beatam Mariam Magdalenam quid testi- monij de resurrectione domini viderit in via: cum iret ad visendum domini sepulchrum. Deinde ipsa respondens: multiplex

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EXPO. 255 it is said through the prophet: “They have rotted in their dung.” To rot also in dung: this is for carnal men to end their life in the stench of lust. We therefore offer myrrh to God when, by the seasoning of continence, we preserve this mortal body from the corruption of lust. Thus Gregory. 1 On the holy day of Easter. Christians offer praises to the paschal garment. 2 The Lamb has redeemed the sheep: Christ, innocent, has reconciled sinners to the Father. 3 Death and life 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 Christ living, and I saw the glory of the risen one. Angelic witnesses, the shroud and the garments: Christ, my hope, has risen; he will go before his own into Galilee.” 8 It must be believed more by the truthful Mary alone than by the deceitful crowd of the Jews. We know that Christ has truly risen from the dead; you, victorious king, have mercy on us. Amen. This prose is neither entirely rhythmic nor entirely free, but partakes of both. For in some verses, in the middle and at the end, a similar cadence is preserved, and the endings of the words fall into syllables of a similar sound, as in the fourth verse and thereafter, where it takes on the appearance of rhythmic speech. But in the verses themselves and in the close of the sentences, no fixed number of syllables is seen to be observed according to a determined law, in which it has affinity and kinship with completely free speech. Moreover, the language of this prose is dramatic, that is, dialogical, with different persons introduced in the manner of a dialogue. For after the exhortation of the whole Christian people to join in singing praises to Christ, who redeemed us from death, the faithful people are introduced asking the blessed Mary Magdalene what testimony concerning the resurrection of the Lord she saw on the way, as she was going to see the Lord’s tomb. Then she herself replying: multiple

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PROSA. multiplex affert testimonium peractæ resurrectionis dominicæ. Demùm fidelis populus fidem Mariæ verbis præstandam astruens: de gloriosa domini resurrectione indubitatem proferet 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 suo: 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 abstulit 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. Na[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 longo valentior apparuit: & insigni potita est victoria. quandoquidem Christi vita triplicem p[er]o ligauit mortem simplam scilicet & vnicam in ipso, & duplicem Rom.6 in nobis. Adde quòd mors ipsa: non perpetuo sed exiguo

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PROSE. offers manifold testimony of the completed resurrection of the Lord. Finally, the faithful people, asserting that faith must be given to the words of Mary, will put forward their sure judgment concerning the glorious resurrection of the Lord. ANNOTATIONS. In the first verse. “The Paschal Victim.” The Paschal Victim is our Lord Jesus Christ: on the day of Passover immolated for us. For our Passover, as Paul says, Christ has been sacrificed. To him, moreover, Christians are said to offer sacrifices of praise: when they render him the praises and thanksgivings that are due. For such praise, as well as all our action that is rightly done for the glory and honor of God, is a kind of spiritual offering, or sacrifice, according to that word of the prophet in the psalm: “Let my prayer be directed as incense in his sight; the lifting up of my hands as the evening sacrifice.” But incense used to be burned on the altar as a sacrifice, according to the institutions of the old law. Ps. 140 2 In the second verse. “The Lamb redeemed the sheep.” The Lamb: Christ. For he himself is the true Lamb who takes 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.” John 1 Ps. 94 John 10 In the third verse. “Death and life contended in a duel.” A duel is called a war which is joined when two sides contending for victory engage: not only of two, as some suppose, but even of many, and even of armies themselves, constituting two opposing sides. But in the Passion of Christ there was a great struggle between death and life. For death itself, namely of the body, first extinguished for a time the natural life in Christ. But the life of Christ, restored after three days by the Resurrection, destroyed both the death of nature in him, and in us the twofold death also: that is, of spirit and of flesh. Of the spirit indeed, because he made us alive together with Christ and raised us from sin. Of the flesh, however, because that life of Christ provided for us the way and the example of return to immortal life through the future resurrection. Therefore in that struggle life appeared far stronger and won a remarkable victory, since Christ’s life bound together the threefold death: the simple and single death in him, and the double death in us. Rom. 6 Moreover, death itself: not perpetually, but for a brief time

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EXO. 257 quo quidem tempore in Christo obtinuit locum. Vita verò interminabilis & nescia finis in eodem: præualuit per- petuo supra mortem. Christus enim resurgens ex mortuis iàm non moritur, mors illi vltra non dominabitur. Et in nobis itidem si Christi imitatores effici studeamus, vita ipsa Christi geminam præstabit immortalitatem nullo sine casuram. Merito igitur ipse dux vitæ celebratur, qui vitæ spiritus semper in se habuit, neque vnquam mortem illi oppositam (quemadmodum nos) sustinuit, qui etiam profligata corporis morte, quondam mortuus nunc regnat etiam secundum carnem viuus, qui denique non solu geminam in se nunc habet vitam, carnis, & spiritus, sed & eandem cultoribus & affectatoribus suis perpetuò obtinendam elargietur. < Ioan. 10> Ipsi igitur vitæ victricia carmina debemus, quæ mortis profligatrix egregie potita est triu[m]pho. Ipsi itidem authori vitæ magnas exoluere laudes merito dignum est & æquum, qui virtute sua mortem prostrauit acerbam, quicque pro bonitate sua nobis dux esse dignetur ad vitam æternam. Amen. 4 In quarto versu. < Matth. 26> Dic nobis Maria. Hæc verba sunt fidelis populi interrogatis beatam Mariam Magdalenam de signis, indiciis & argumetis resurrectio[n]is domini, quæ conspexerit cum eius inuiseret sepulchrum. Cui quidem interrogationi in tribus sequetibus versibus ipsa respon- det, vtpote quod sepulchru[m] Christi iam rediuivi, & ad vitam resuscitati viderit: quando scilicet stabat ad monum[en]tum foris plorans, quod gloriam etiam conspexerit Christi iam à mortuis revocari: quando illi ploranti apparuit primu[m] Christus in specie hortulani, deinde seipsum quisnam esset indicauit. Responderet insuper Magdalena quod angelicos viderit testes resurrectionis: quando ingressa sepulchri locum conspexerit duos angelos, vestibus albis indutos, vnu[m] ad caput & alteru[m] ad pedes: nunciantes illi resurrectionem iam factam. Denique quod sudarium etiam viderit & vestes, quibus inuolutum fuerat in tumulo Christi corpus: quando cum Ioanne & Petro celeri cur su sepulchrum petentibus vidit linteamina posita, & sudarium non cum aliis positum, sed separatim inuolutum in vnum locu[m]. < Matth. 16> Ex quibus omnibus signis colligit ipsa Christum verè surrexisse: quodque precedet suos in Galilæa, R sicut

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EXO. 257 at which time indeed it obtained a place in Christ. A life truly endless and without end in Him prevailed forever over death. For Christ, rising from the dead, now dies no more; death shall no longer have dominion over Him. And in us likewise, if we strive to become imitators of Christ, the life itself of Christ will bestow a double immortality that can never be brought to ruin. Rightly, therefore, He is celebrated as the leader of life, who always had in Himself the spirit of life, and never endured death opposed to Him (as we do), He who even after the destruction of the body, once dead now reigns alive even according to the flesh, and who finally not only now has a double life in Himself, of flesh and spirit, but will also grant the same to His worshipers and followers, to be enjoyed forever. < Ioan. 10> Therefore to Him we owe songs of victory, who has splendidly obtained the triumph as the conqueror of death. To Him likewise, the author of life, it is rightly and justly due to render great praises, who by His power cast down bitter death, and who in His goodness may deign to be our leader to eternal life. Amen. 4 In the fourth verse. < Matth. 26> Tell us, Mary. These are the words of the faithful people, asking the blessed Mary Magdalene about the signs, indications, and arguments of the Lord’s resurrection, which she had seen when she visited His tomb. To this question, in the three following verses, she herself answers: namely, that she had seen the tomb of Christ already opened, and Him restored to life and raised up to life; when indeed she was standing outside at the monument weeping, she also saw the glory of Christ being recalled from the dead: when, as she was weeping, Christ first appeared to her in the form of a gardener, and then revealed who He was Himself. Magdalene would further answer that she had seen angelic witnesses of the resurrection: when, having entered the place of the tomb, she saw two angels, clothed in white garments, one at the head and the other at the feet, announcing to her that the resurrection had already taken place. Finally, that she had also seen the linen cloth and the garments in which the body of Christ had been wrapped in the tomb: when, together with John and Peter, hastening to the tomb, she saw the linens laid there, and the napkin not placed with the others, but separately wrapped in one place. < Matth. 16> From all these signs she concludes that Christ truly has risen; and that He would go before His own into Galilee, Thus

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258 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 adhibenda 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. Verum 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

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258 PROSE. as he had foretold before his death. Moreover, since praecedo is a word signifying motion toward a place: it should be said in this place in the seventh verse, “he will go before his own into Galilee,” as the evangelical text also has it. But those who say “in Galilea” seem to value rhythm and the consonance of the last word with the middle of the same verse in the ending of the syllables more than the correctness of Latin speech, although all rhythm without the proper harmony of speech is tasteless and inept; and the harmony of speech without rhythm ought to be accepted, but rhythm without harmony by no means. 8 In the eighth verse. “It should rather be believed.” Certainly faith should rather be given to one truthful person than to many liars. But 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, giving money to induce the guards of the tomb to say that while the disciples of Christ were sleeping they had come and taken away his dead body, so that by this tale they might deny the resurrection, was lying. Therefore more rightly is faith to be placed in Mary alone than in the Jewish crowd. Yet she who at first had been the sole messenger and witness of the resurrection later had many both disciples and holy women testifying to the same thing, wherefore all of them are deservedly to be believed. 1 At the Paschal feasts, concerning the Blessed Virgin. Let Christians resound with praises of the Virgin Mary. 2 Eve in sorrow took away, but Mary brought forth the one born, who redeemed sinners. 3 Death and life were joined in wondrous measure; Mary’s son reigns alive. 4 Tell us, Mary, gracious and pious Virgin. 5 How did you become the mother, since you are the mold 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 must rather be believed that the brave Gabriel alone, than the perverse company of the Jews. 9 We know that Christ truly came forth from a virgin; you, child born to us, king, have mercy. Amen. These

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EXPO. 259 Hæc prosa omnino consimilis est prosæ præcedenti: & ad illius imitationem, formâ & speciem composita, quare propter magnam affinitatem vtriusque adinuicem, hæc illi cotinuo & sine interstitio subiungitur. Seruatur iidem & hic dramaticus, atque diversarum personarum interlocutione alternatus sermo. Nam populus fidelis sacratissimam virginem Mariam, primum percontatur de ad mirando, dominicæ incarnationis mysterio quomodo in ea est completum. Cui ipsa deinde respondens addu cit testimonium angeli Gabrielis, ad se de cælo missi ad an- nunciandum hoc admirabile sacramentum. Demùm fide- lis populus ipsi cælesti nuncio omnino credendu esse sub- infert, pièq; proficitur Christum de virgine matre natu, ad quo postremùm misericordiam humhier expolcit. Au- thor eius, Adam de sancto Victore. 2. CANNOTATIONES. In secundo versu Eua tristis abstulit. Hoc verbum abstulit, non ad sequentem accusati num expressum scilicet natum, debet referri, nam non re- tè diceretur Eua Christum natum aut filium nobis abstulisse, nisi secundum allegoriam multum remotam. Sed ad subauditum accusatiuum potius annectendum est, scilicet vitam, gratiam, regnu[m] cælorum aut aliquid simile, accom- modatum præsenti sententiæ. 3 In tertio versu. Mors & vita modulo conuenere mi- rando. Non hic legendum est, mors & vita duello confli- xere mirando, vt aliqui habent libri, Nam omnino coin- cideret hæc prosa cu[m] præcedente in tota illa sententia: & nimium aperte conspiceretur illa clausula integrè ex an- tecedente prosa esse desumpta, quod præsentis prosæ or- natum colleret & decorem. Sed prorsus opposita quatum ad verborum structuram exprimenda est hic potius sen- tentia: & tamen verissima, vt pote q[uæ] mors & vita modulo couenere mirando. Nempe mors Christi & vita eiusdem post resurrectionem mirabili inter se harmonia & co[m]cordia conspirarunt, quantum ad eandem virtutem & efficacia[m]. Mors enim Christi morte[m] nostrâ perpetua[m] destruxit: sicut per p[er]pheta[m] antè dixerat dominus noster. Ero mors tua ô mors. Mortem inquam nostram quantum ad spiritum, qua eramus perpeiuò separat à deo, & illi tyranno Heb. 2. subiecti qui mortis habet imperium. Hanc autem mor- tem R ij

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EXPO. 259 This prose is entirely similar to the preceding prose, and being composed in imitation of it in form and appearance, for this reason, because of the great affinity of the two to one another, it is joined to it immediately and without interval. The same dramatic style is also preserved here, and the discourse is alternated by the conversation of different persons. For the faithful people first question the most holy Virgin Mary concerning the wondrous mystery of the Lord’s incarnation, how it was fulfilled in her. Then she, answering them, brings forward the testimony of the angel Gabriel, sent to her from heaven to an- nounce this marvelous sacrament. Finally the faithful people infer that this heavenly messenger is wholly to be believed, and devoutly proceed to profess that Christ was born of a virgin mother, and from whom they lastly humbly beg mercy. Its author is Adam of Saint Victor. 2. NOTES. In the second verse, “Sad Eve took away.” This word abstulit, “took away,” must not be referred to the following explicit accusative, namely natum, “the born one,” for it would not be correctly said that Eve took away Christ, the born one, or the Son, unless by a very remote allegory. Rather it must be joined to an implied accusative, namely life, grace, the kingdom of heaven, or something similar, suited to the present sentence. 3. In the third verse, “Death and life agreed in a wondrous measure.” Here one should not read, “Death and life contended in a wondrous duel,” as some books have it, for then this prose would coincide with the preceding one in that entire sentence; and that clause would too plainly be seen to have been taken whole from the former prose, whereas it would diminish the ornament and beauty of the present prose. Rather, quite the opposite in respect to the structure of the words, the sense should here be expressed: namely, and indeed most truly, that death and life agreed in a wondrous measure. That is to say, Christ’s death and his life after the resurrection conspired together in marvelous harmony and concord as to the same power and efficacy. For the death of Christ destroyed our everlasting death, as our Lord had said beforehand through the prophet: “I will be your death, O death.” I say, our death, insofar as it is of the spirit, by which we were perpetually separated from God and subject to that tyrant, Heb. 2, who has the power of death. But this death R ij

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PROSA. rem nostram, Christus mortendo destruxit. Vita iti e Christi vitam nobis contulit æternam, non solum quantum ad corpus in nouissimo die resuscitandum virtute resurrectionis primariæ in Christo, sed etiam quantu[m] ad anima[m], quæ spiritualiter co[n]resuscitatur Christo per gratiam, qui vitam nostram (vt canit ecclesia) resurgendo reparauit. Atqui destruere mortem & reparare vitam, magnam adhincem habent conformitatem atque conuenientiam, & fere idem esse censentur, sicut depellere terrebras & inferre lumen. Igitur mors Christi mortem nostram destrues, & vita eiusdem nostram vitam reparans, miro inter se modo conueniunt, quod est propositum. 1 In quinto versu. Cum tu sis plasma de te nascentis. Plasma, atis, est figmentum siue opus siglinum, id est aliquid ex luto formatum. Et quoniam omnis homo secundum primam originem & in primo omnium parente factam, ex limo terræ formatus est à deo, rectè omnis homo plasma dei dicitur. Quare & beata virgo à filio dei crea-ta, vere dicitur eius plasma. Nihilominus dei filius ex ea natus est, neque hæc duo inter se repugnat. Na Christus secundu[m] carne[m] ex ea natus est, & secundum divinitatem, ipsam creauit atque formauit. Vnus enim & idem est, deus Mariam formans: & homo ex Maria formatus ac genitus. Et ipsa: Christi mater est & filia, mater, secu[n]dum nativitatem carnis, filia, secu[n]dum ratione creationis, qua ab ipso est condita. 7 In septimo versu. Sed incredula manet Iudæa. Recusauit enim Iudæorum turba maiori ex parre credere in Christum, quòd dei esset filius, & Messias in lege & prophetis ipsis promissus, saluatorque mundi, vt historia eu[m] gelica & actuum apostolicorum manifeste testatur. Quinimmo ipsum crudelissimè persecuta est vsque ad morte[m], & apostolos eius grauib[us] afflixit modis, vt impediret prædicationem euangelij. Cæterum alij hunc versum ita legunt. Processit Christus spes nostra, ex virgine immaculata, & rectè itidem. Quemadmodum & illam postremè versus clausulam, Scimus Christum processisse de virgine verè, alij ita legunt. Scimus Christum processisse ex Maria matre, & vtrique rectè quantum ad sensum & rationem rythmi enunciant. < Ioan. 6 Matth. 13 Psal. 26 Psal. 62>

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PROSE. our ruin, Christ destroyed by dying. Thus Christ’s life conferred upon us eternal life, not only as regards the body, to be raised up on the last day by the power of Christ’s resurrection, but also as regards the soul, which is spiritually co-resurrected with Christ by grace, who restored our life (as the Church sings) by rising again. But to destroy death and to restore life have a great likeness and fitness one to the other, and are judged to be almost the same thing, just as to drive away darkness and to bring in light. Therefore the death of Christ, destroying our death, and his life, restoring our life, agree with one another in a marvelous way, which is the point proposed. 1 In the fifth verse. When thou art the clay of the one born of thee. Plasma, -atis, means a form or molded work, that is, something shaped out of clay. And since every man, according to his first origin and in the first father of all, was made out of the mud of the earth by God, rightly every man is called the clay of God. Wherefore the blessed Virgin, created by the Son of God, is truly called his clay. Nevertheless the Son of God was born from her, and these two things do not conflict with each other. For Christ according to the flesh was born from her, and according to his divinity he created and formed her. For the same one is God forming Mary, and man formed and born from Mary. And she herself is both Christ’s mother and daughter: mother, according to the birth of the flesh; daughter, according to the relation of creation, by which she was made by him. 7 In the seventh verse. But Judaea remains unbelieving. For the crowd of the Jews for the greater part refused to believe in Christ, that he was the Son of God, and the Messiah promised in the Law and in the Prophets, and the Savior of the world, as the history of the Gospel and of the Acts of the Apostles plainly testifies. Indeed it persecuted him himself most cruelly even unto death, and inflicted grievous sufferings on his apostles, in order to hinder the preaching of the Gospel. However, others read this verse thus: Christ, our hope, came forth from the immaculate virgin, and rightly likewise. Just as others also read the final closing clause of the verse, We know that Christ truly came forth from the virgin, thus: We know that Christ came forth from Mary his mother, and both expressions are correct as regards the sense and the rhythm. < John 6 Matthew 13 Psalm 26 Psalm 62>

Transcription: ATR-1

EX PO. 261 1 In octauo versu. Quam Ludæorum prauæ cohorsi. Quæ sane praua cohors negat Christum de spiritu sancto, angelo nunciante conceptum, & ex matre virgine natum, sed putat ipsum more aliorum hominum ex Ioseph & Maria consortio coniugali progenitum. Et ergo sæpius in euangelio eum vocant Ludæi filium Ioseph & filium fabri. Sed mētita est eorum iniquitas sibi, & veritas victrix obstruxit os loquentium iniqua. 1 In festo pascha: alia prosa. M Ane prima sab- 8 Quæ dum plorat bati mens orat: Surges dei filius, Facto clamat quòd cor a- Nostra spes & gloria. mat 2 Victo rege sceleris, Iesum super omnia. Reduit ex inferis 9 Non ignorat quem ado Cum summa uictoria. rat, 3 Cuius resurrectio Quid precetur: nam dele- Omni plena gaudio, tur Consolatur omnia. Quod mens timet conscia. 4 Resurgentis itaque 10 O Maria stella ma- Maria Magdalene ris: Facta est prænuncia Pia mater appellaris 5 Ferens Christi fratri- Operum per merita. bus 11 Matri Christi coæ- Eius morte tristibus, quata: Expectata gaudia. Dum fuisti sic uocata, 6 O beati oculi, Sed honore subdita. Quibus regem seculi 12 Illa enim fuit porta: Morte iam deposita. Per quam mundo lux est Prima est intuita. orta. 7 Hæc est illa foemina: Hæc resurgentis nuncia, Cuius cuncta crimina Mundum replet lætitia. Ad Christi uestigia 13 Illa mundi imperatrix Eius lauit gratia. Istæ beata peccatrix, R iii Latitiæ

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EX PO. 261 1 In the eighth verse. How the wicked cohort of the Jews. That same wicked cohort denies Christ conceived of the Holy Spirit, announced by the angel, and born of a virgin mother, but thinks that he himself was begotten, like other men, from the union of Joseph and Mary in wedlock. And therefore the Jews often in the Gospel call him the son of Joseph and the son of the carpenter. But their iniquity has lied to itself, and truth, the victor, has stopped the mouth of those speaking wicked things. 1 At the feast of Easter: another prose. M Ane prima sab- 8 While she weeps bati mens orat: Arise, Son of God, when the deed cries out that the heart our hope and glory. loves Jesus above all things. 2 The king of evil having been conquered, 9 He is not unaware whom she adores, he returned from the depths Who with supreme victory. she asks in prayer: for is removed 3 Whose resurrection whatever is full of all joy, the mind fears, aware of guilt. consoles everything. 10 O Mary, star of the sea: 4 Therefore, of the risen one, You are called pious mother Mary Magdalene by the merits of your deeds. became the messenger 11 In comparison with the mother of Christ: 5 Bringing to Christ’s brethren, when you were so called, sad because of his death, yet subject in honor. the long-awaited joys. 12 For she was the gate: 6 O blessed eyes, through whom light from heaven entered the world. by which the king of the age This is the messenger of the risen one, his death having now been laid aside. filling the world with joy. The first has seen him. 13 That woman, the queen of the world, 7 This is that woman: that blessed sinner, whose every crime to the footsteps of Christ his grace has washed away.

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PROSA. Lætitiæ 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 uenua. 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 mutuum responsum, & duæ postremæ seruat adinuicem terminalem consonantiam. Nam ad ornatum ipsius rythmicæ compositionis gratioremque sonoritate[m], occurrit frequenter in diuersis versibus ipsius rythmi evariatio, 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. Com[m]emoratur & multiplex excellentia tam sanctæ Christi ametricis: & ad sacrosanctam dei matrem tum ob nominis com[m]unionem, 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. ANNOTATIONS. In secundo versu. Victo regesceleris. Regé sceleris vocat author Sathanam, quòd ad omne scelus & nephas homines impellere non desistit. Adinuenit enim ipse sui à deo auersiôe 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 prayers full of praise. Before Christ, graciously bring this choir together. 15 As the fountain of highest piety, Who washed you from sins, May he cleanse his servants and yours with the given favor. Amen. This prose is composed with a fixed rule and form of rhythm. For for the most part each verse has three rhythmic clauses, each of which contains seven syllables, and the penultimate of them is short. Two of them certainly have a similar ending of syllables with one another. But the third clause of one verse has its response to the third clause of the verse immediately following. And if there are more than three clauses in the same verse, often the first two have mutual response between themselves, and the last two preserve terminal consonance with one another. For the adornment of the rhythmic composition itself and for a more pleasing sound, there frequently occurs in different verses of the rhythm a variation, which rather can be detected by anyone while reading, without much effort, than described by a fixed rule. In it are celebrated the power and glory of Christ rising again, and the singular prerogative of blessed Mary Magdalene, because she alone of all saw Christ raised from the dead, and was the messenger of so great a joy to the apostles. There is also commemorated the manifold excellence of that most holy lover of Christ, and a comparison is made with the most sacred mother of God, both because of the community of the name and because of her outstanding merits and deeds, in her rank and order. Wherefore this prose is also not undeservedly sung by many on the solemnity of blessed Mary Magdalene. ANNOTATIONS. In the second verse. "Victo regesceleris." The author calls Satan "king of wickedness," because he does not cease to drive men on to every crime and impiety. For he himself found, through his turning away from God, sin, 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 king of powers and lord of powers, because he is the author of all power and

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EXPO. 263 & in regno virtutum cunctis præsidens dominatur. < Ioh. 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 fa- cile quis putare posset ob eas denominationes præclaras in hoc versu contentas quæ etiam illi conveniunt, sed ad beatam Mariam Magdalenam: vt ostendit sequens ver- sus qui non nisi de Magdalena potest, intelligi. Dicitur autem ipsa Maria Magdalena stella maris, ratione inter- pretationis sui nominis, quippe Maria, stella maris inter- pretatur. Neque illi interpretationi dissonat res ipsa. In isto enim mari magno & spacioso præsentis mundi, pec- catorum est directrix: vt ipsius exéplo perfugiant ad por- tum veniæ & sacræ poenitentiæ. Eadem quoque ratione dicitur mater pia omnium peccatorum, qui ipsius imita- tione & exemplo prouocati, fructuosam agunt poeniten- tiam de præteritis malis, vitamque suam in meliorem fru- gem conuertunt. Eos enim ipsa quasi Christo gignit fi- lios 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 & ple- na gratia, & in mulieribus benedicta ab angelo prædica- ta est. Sed Maria Magdalena dicitur matri Christi coæ- quata quantum ad nominis communionem & consortiu[m], quod eodem vocata sit nomine quo sacraussima dei ma- ter. Vtriusque enim nomen: Maria. R iii

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EXPO. 263 and, presiding over all in the kingdom of virtues, he rules. <John 20> 4 In the fourth verse. A forerunner was made known. For when Jesus had shown himself to her, he said to her: Go to my brethren and say to them: I ascend to my Father and your Father, my God and your God. Then the evangelist adds: Mary Magdalene came announcing to the disciples that I have seen the Lord, and this he said to me. 7 In the seventh verse. This is that woman. Luke, in chapter seven, describes this saving conversion and repentance of this holy woman, who had formerly been a sinner in the city. But, healed by the most kindly physician of souls, she heard this consoling voice: Many sins are forgiven her, because she has loved much. And again: Your faith has made you whole; 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 suppose because of the splendid titles contained in this verse, which also apply to 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, however, by reason of the interpretation of her name, since Mary is interpreted as star of the sea. Nor does the thing itself disagree with 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 penance. For the same reason she is also called a loving mother of all sinners, who, stirred by her imitation and example, do fruitful penance for their past evils and turn their life to a better fruit. For in a manner she gives birth to them as spiritual children for Christ, whom she calls to good by her own example. 11 In the eleventh verse. Equal to the Mother of Christ. Not indeed in dignity and excellence of grace or glory. For in this regard she is said in the same verse to be subject in honor to her who knew none of the contagion of guilt, and who was proclaimed by the angel as full of grace and blessed among women. But Mary Magdalene is called equal to the Mother of Christ as to community and sharing of name, because she was called by the same name as the most holy Mother of God. For the name of both is Mary. R iii

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EXPO. Tractantem clauos implentem vulnera detu: Pectora tundentem violentis candida pugnis, Vellentem clauos manibus sine more capillos Viderat hæc inquam: dum pectora sida suorum Diffugerent pellente metu, memor ergo reuisit Te primam ante alios: tibi se prius obtulit vni. Te quoque digressus terris & ad astra reuersus: Bistria lustra, cibi nunquam mortalis egentem Rupe sub hac aluit: tam longo tempore solis Diuinis contenta epulis: & rore salubri. Hæc domus antra tibi stillantibus humida saxis, Horrifico tenebrosa situ, tecta aurea regum Delitias omnes ad ditia vicerat arua. Hic inclusa libens longis vestita capillis Veste carens alia: ter denos passa decembres Diceris, hic non fracta gele nec victa pauore Nanque famem, frigus, durum quoque saxa cubile Dulcia fecit amor: spesque alto pectore fixa. Hic hominum non visa oculis, stipata cateruis Angelicis, septemque die subuecta per horas: Cælestes audire choros alterna canentes Carmina, corporeo de carcere digna fuisti. De resurrectione domini: alia prosa Vndi renouatio Alta petunt leuia, Noua parit gau- Centrum tenent grauiæ, dia: Renouantur omnia. Resurgenti domino 3 Cælum fit serenius: Conresurgunt omnia. Et mare tranquillius, Elementa seruiunt Spirat aura leuius. Et authoris sentiunt Vallis nostra floruit: Quanta sint solennia. Reuirescunt arida, 2 Ignis uolat mobilis: Recalescunt frigida: Et aer uolubilis: Post quæ uer intepuit. Fluit aqua labilis, 4 Gelu mortis solui- Terra manet stabilis. tur, Prin-

Transcription: Translated (English)

She saw this, I say: while he was handling the nails and filling the wounds, beating his white breast with violent blows, and with his hands, beyond all measure, plucking out the nails and hair. Mindful, therefore, he returned to you first before all others: to you alone he first appeared. You too, after departing to the earth and returning to the stars, the Bistria caves nourished beneath this rock for two lusters, lacking mortal food: for so long content with only divine banquets and the wholesome dew. This house, these damp caves with dripping stones, dark with dreadful gloom, surpassed the golden roofs of kings, all the delights and rich fields. Here, enclosed willingly, clothed with long hair, deprived of other garments, you are said to have endured thirty Decembers; here neither frost broke you nor fear conquered you. For hunger, cold, and even the hard bed of stone love made sweet; and hope fixed deep in your heart. Here, unseen by human eyes, surrounded by angelic companies, and borne through the seven hours of the day: you were worthy to hear the heavenly choirs singing in alternation songs fit for a body freed from its prison. Of the resurrection of the Lord: another prose Wondrous renewal seeks the heights, the light things; New joy gives birth to gravity holds the center; joy: all things are renewed. At the rising Lord 3 The sky grows clearer; all things rise again with him. and the sea more calm, The elements serve the breeze blows more gently. and feel the greatness Our valley has flowered; of their maker. the dry places grow green again, 2 Fire flies swiftly; the cold things warm again; and air, in motion; after which spring has become mild. flowing water; 4 The frost of death is being the earth remains firm. dissolved, Prin-

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, coelos, 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 mu[n]di, 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. Addeoq[ue] in Christi resurrectione, repræsentata est & præ exhibita omnium

Transcription: Translated (English)

PROSE. The prince of the world is cast down, And his dominion Is destroyed in us. While he wished to hold fast What he had in nothing, He lost his proper right. 5 Life overcomes death, Man now recovers (What he had lost before) The joy of Paradise. 6 The Cherubim offers a way that is easy, Capable of turning aside (As God had promised) By removing the sword. Amen. This prose is also entirely rhythmic, and in each of the first four verses contains seven rhythmic clauses; each of which includes seven syllables, and always a short penultimate. Moreover, the clauses have consonance at the endings of their syllables, sometimes in alternating positions, as in the first verse; sometimes in those that are next to one another, as in the following verses; and always the last has its response to some clause placed in the middle of the same verse, or to the last clause of the preceding verse. But in each of the last two verses, four rhythmic clauses are placed, of which the first two have consonance with one another; the third of one verse is compared in consonance with the third of the other verse, and the fourth with the fourth. The author of it: Adam of Saint Victor. In it is described the joy of the Lord’s resurrection as diffused not only among angels and men, but also through all the bodies of this sensible world, the heavens, the elements, and mixed bodies. All these, with a certain more cheerful appearance and a disposition more gracious than they had had before, display a kind of delight in the Lord’s resurrection, and with a joyful countenance testify to their joy, so that they seem in some way to rejoice with the rising Lord. ANNOTATIONS. In the first verse. Renewal of the world. Here the resurrection of the Lord itself is 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 led from the oldness of sin to the newness of grace, and from death to life. And thus in Christ’s resurrection there was represented and set forth beforehand the renewal of all things.

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EXO. 267 omnium hominum resurrectio, in qua haud dubiè totius mundi omniumque hominum erit renouatio, quando hoc corruptibile induet incorruptionem, & mortale immortaliatem. Quare etiam in evangelio illa vocatur regeneratio: quia corpus renascetur ad immortalitatem vitamque interminabilem. Non absurde igitur Christi resurrectio (quæ nostræ resurrectionis causa est ac exemplar) hic dictur renouatio mundi. 1 In secundo versu. Renouantur omnia. Hanc omnis creaturæ sensibilis communem lætitiam & congratulationem quandam ad resurrectionem Christi, quæ his versib[us] diffusè describitur: beatus Augustinus in vno sermonum solennitatis paschalis eleganter & copiosè depromit his verbis. Vnde modo in germina erumpentis terræ tota hy larior facies: vario suorum fructuum ornatu omnem hactenus quasi mortuam rerum naturam resurgenti suo domino conresuscitat. Vbi arborum & herbarum grata venu stas, diuerso quidem germinum munere, pari tamen gestu lætitiæ: singulari huic solennitati festiva occurrit. De cæli autem nunc vsque quodam modo tristi, nunc autem lęta facie, quid dicam? quæ aliquandiu iam densa caligine nubiu[m] adoperta: aeris huius spacium omne turbauit. Et ecce repé < Psal. 14.> te quasi iustitia de cælo in terrâ prospiciente, mira serenitas mundo arridet: & in vnam lætitiam cæli & terræ vota concurrunt, vt deum & hominem Christum communi exultatione excipiant, qui communem vtrisque pacem afferre venerat, & medium parietem maceriæ solvens fecit vtraque vnum. Hinc astrorum omnium fomes, splendor ille solaris suam frontem admodum rugatam tam iamque expurgat: & quasi rex conspicuus in diademate capitis sui in die dispensationis suæ & in die lætitiæ cordis sui, cæteris stellis velut comitibus suis largiora luminis sui dona impendit. Luna enim ab ipso ortus sui die semper in quodam sui dispendio posita: ad paschalia gaudia plenose lumine parat. Et vt cuncta breuiter perstringam, sicut omne quod in rebus subsistit diuina dispensatione hominis imperio seruit: sic de salute humana omnibus vna exultatio incumbit. Cum igitur pro homine, tantis indiciis omnis creatura sua gaudia monstret: consequens est vt ab hominibus ipsis testimonia tali lætitiæ non desint. Hæc Augustinus. In

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EXO. 267 the resurrection of all men, in which, without doubt, there will be a renewal of the whole world and of all men, when this corruptible shall put on incorruption, and this mortal immortality. Therefore in the Gospel also it is called regeneration: because the body shall be born again unto immortality and endless life. It is not unfitting, then, that Christ’s resurrection, which is the cause and exemplar of our resurrection, is here called the renewal of the world. 1 In the second verse. All things are renewed. Blessed Augustine elegantly and copiously sets forth this common joy and certain congratulation of every sensible creature at the resurrection of Christ, which is described at length in these verses, in one of his sermons for the Paschal solemnity, with these words. Whence now the whole face of the earth, bursting forth into sprouts, is more cheerful; with the various adornment of its fruits it revives, as it were, the whole nature of things, hitherto almost dead, together with its rising Lord. Where the pleasant beauty of trees and herbs, indeed with different gifts of shoots, yet with the same gesture of gladness, meets this singular solemnity in festive fashion. But what shall I say of the sky, which until now, in a certain way, had a sad, but now a joyful face, and which for some time has obscured the whole expanse of this air with thick darkness of clouds? And behold, suddenly, as justice from heaven looking out upon the earth, wondrous serenity smiles upon the world; and into one joy the wishes of heaven and earth converge, so that they may receive God and man Christ with common exultation, who had come to bring common peace to both, and, breaking down the middle wall of the fence, made both one. Hence that fountain of all the stars, that solar splendor, now cleanses the furrowed brow of its face; and, as if a conspicuous king in the diadem of his head, on the day of his dispensation and on the day of the joy of his heart, he bestows more abundant gifts of his light upon the other stars, as though they were his companions. For the moon, ever since the day of its rising, being always in a certain measure of loss, prepares itself with full light for Easter joys. And to pass over everything briefly: just as everything that exists in created things serves man’s rule by divine dispensation, so for human salvation one exultation rests upon all. Since then, on behalf of man, with such signs, every creature shows its joy, it follows that testimonies of such gladness should not be lacking from men themselves. Thus Augustine. In

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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 tot 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 vi uificum diminæ gratiæ in resurrectione domini exhibitæ: letale mortis æternæ frigus dissolutum est, & mors ipsa prostrata iacet per vitæ renouationem. In eodem quoque versu dicitur princeps huius mundi amissæ 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 transgressiorem diuini præcepti: collocauit dominus ante paradisum voluptatis, cherubim & flammeum gladium atque versatilem, 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-

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PROSE. 3 In the third verse. After which spring grew warm. That particle quæ is not here conjunctive, but relative, and refers to the dry and cold bodies of the winter season; after these, the mildness of spring itself succeeds, which indeed is calm and the most delightful of all the seasons of the year. And in the springtime: the resurrection of Christ took place. 4. In the fourth verse, the frost of death is loosed. The author alludes to the condition of the season in which the resurrection of Christ took place. For then the winter frost and ice, hardened by the cold of winter, are dissolved in the springtime. Thus, through the life-giving heat of divine grace shown in the resurrection of the Lord, the deadly cold of eternal death was dissolved, and death itself lies prostrate through the renewing of life. In the same verse it is also said that the prince of this world lost the rightful power of holding the human race any longer in captivity, when he wished to hold Christ as though subject even to death and sin, who alone among the dead was free, and in whom he had no right at all, since he was wholly free from sin. But the right of the prince of this world over man is only sin. Whence CHRIST said of him: For the prince of this world cometh, and in me he hath nothing. 6 In the sixth verse. By removing the sword. After our first parents were cast out of paradise for transgressing the divine command, the Lord set before the paradise of delight a cherub and a flaming sword turning every way, to guard the way of the tree of life. By this is signified that access into the kingdom of heaven had been shut to the human race before satisfaction had been made for that universal offense, which overflowed 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 made manifest. Therefore it is said that Christ then removed the turning sword of the cherub himself, and provided an easy way to heaven. Of the resurre-

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EXPO. 69 De resurrectione domini: alia prosa. Ima 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 Legis testimonio. 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 erumpat libera, In cauernam reguli. 6 Hæc est dies quam fecit 14 Manum mittim abla- dominus et sic fugit exturbatus Dies nostri doloris termi- Vetus hospes seculi. nus, 15 Irrisores Helisæi Dies salutifera. Dum conscendit domum 7 Lex est umbræ futuro- dei, rum Zælum calui sentiunt. Christus finis promissorum 16 David arreptitius. Qui consummat omnia Hircus emissarius, 8 Christi sanguis igneam Et

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EXPO. 69 On the resurrection of the Lord: another prose. The old weapon Has dulled the sword: It is removed: The guard is taken away. That it may be sincerely cele- 9 The form of our boy is re- brated stored: The new resurrection. For which the ram is slain 2 This is the day of our The sign of life’s joy. hope. 10 Joseph comes out of the cistern The wondrous force of this day, Christ returns to the heavenly By the testimony of the Law. After the punishment of death. 3 This stripped Egypt, 11 Here the dragons of Pharaoh And set the Hebrews free The dragon devours the dragon’s From the iron furnace. Wickedness unscathed. 4 In these hard pressed 12 Those whom the fiery one had conditions wounded, There was need of servitude, These the presence of the bronze Clay, brick, straw. serpent frees. 5 Now let praise burst forth for the divine 13 He bores the serpent in the jaw, power: Christ the hook and the bracelet. Now let the voice of triumph, now of salvation Into the den of the little dragon. burst forth freely, 14 We put forth the hand, and so it flees, driven out, 6 This is the day which the Lord has made, The old guest of the world. The end of our sorrow, 15 The mockers of Elisha, The saving day. While he ascends to the house of God, 7 The Law is the shadow of things to come, Feel the bald head. Christ is the end of the promises, 16 David, the possessed one. Who brings all things to completion The scapegoat, 8 The blood of Christ, fiery And

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170 PROSA. Et passer effugiunt. Et floret ecclesiæ 17 In maxilla mille sternit 23 Mors & uitæ conslixere. Et de tribu sua spernit Sanson matrimonium. Resurrexit Christus uerè 18 Sanson Gazæ seras Et cum Christo surrexere pandit, Multi testes gloriæ. Et asportans portas scandit 24 Mane nouum mane Montis supercilium. Vespertinum tergat fletu[m]. 19 Sic de Iuda leo fortis, Quia uitæ uicit letum Fractis portis diræ mortis Tempus est lætitiæ. Die surgit tertia. 25 Iesus victor, Iesus uitæ, 20 Rugiente uoce patris, Iesu uitæ uia trita, Ad supernæ sinum matris Cuius morte mors sopita, Tot reuexit spolia. Ad paschalem nos inuitæ 21 Cetus Ionam fugitium Mensam cum fiducia. Veri Ionæ signatium, 26 Viue panis, uiuæ Post tres dies reddit uiuum unda, De uentris angustia. Vera uitis & foecunda. 22 Botrus Cypri reslorescit, Tu nos pasce tu nos mundæ Dilatatur & excrescit. Vt à morte nos secunda Synagogæ marcessit, Tua saluet gratia. Amen. II Hæc prosa, rythmicæ modulationis constringitur numeris: sicut illa de sancto Stephano. Heri mundus exultauit, & propemodum ad illius accedit compositionis forma & speciem. In ea explicantur mira dominicæ resurrectionis mysteria: in veteri quidem testamento multis figuris præsignata, & in nouo nobis ex bonitate diuina clarius exhibita. Vnde complures hic recensentur figuræ legis antiquæ: quarum velamine & vmbra, tanta redemptionis humanæ sacramenta sunt præsignificata & obducta, quemadmodum annotationes singulatim elucidabunt. Et sanè hæc prosa admodum diuina est, paucis multa complectens: & tota

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170 PROSE. And the sparrows flee away. And the Church blossoms 17 In his jaw he lays a thousand low 23 Death and life have contended. And from his own tribe he rejects Samson’s marriage. Christ is truly risen 18 Samson opens the gates of Gaza, And with Christ have risen he breaks through, Many witnesses of glory. And bearing them away he climbs 24 The new morning The brow of the hill. Let the evening be wiped away with tears. 19 Thus the strong lion from Judah, Because life has conquered death, With the gates of cruel death broken, The time is for gladness. Rises on the third day. 25 Jesus victor, Jesus of life, 20 At the roaring voice of the Father, Jesus, the path of life trodden, To the bosom of his heavenly Mother Whose death has stilled death, He brought back so many spoils. Invite us to the Paschal 21 The flock marks Jonah the fugitive, Table with confidence. The true Jonah having been marked, 26 Living bread, living After three days it gives him back alive fountain, From the distress of the belly. True vine and fruitful. 22 The cluster of Cyprus blossoms again, Feed us, clothe us, that from It is enlarged and grows. the second death The synagogue withers away, Your grace may save us. Amen. II This prose is constrained by the measures of rhythmic modulation, as is that about Saint Stephen. Yesterday the world rejoiced, and it comes very near to the form and style of that composition. In it are unfolded the wondrous mysteries of the Lord’s resurrection: in the Old Testament indeed prefigured by many figures, and in the New more clearly set before us by divine goodness. Hence many figures of the ancient law are here recounted, under whose veil and shadow so great sacraments of human redemption were prefigured and concealed, as the annotations will explain in detail. And indeed this prose is most divine, containing much in little: and entirely

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EX PO. 271 tota ex sacris literis præclare desumpta: cuius & historias & sententias congruenter copioséque adapta proposito, vt hoc suo opificio 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 misceri 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 wholly taken excellently from the sacred writings: and fittingly and copiously adapted to the subject from their histories and sayings; whereby the author of this work, Adam of Saint Victor, clearly shows himself to have been well trained and ready in the divine scriptures. This is also carefully observed in several prose pieces composed by him (many of which are inserted in this book), by one who has been most devoted to their study. 1 NOTES. On the first verse. “Let the old leaven be purged.” As has already been said above, leaven in Scripture is ferment, and bears the figure and expression of sin: <Exod. 12. Lev. 2.> since it commands that the paschal lamb be eaten without leaven, and forbids leaven to be mixed in the Lord’s sacrifice. The author therefore admonishes by these words that the oldness of sin must be purged away by us, so that we may celebrate so great a solemnity worthily in sincerity of soul, as though crying aloud in our ears with the Apostle that word: “Purge out the old leaven” <1 Cor. 5.> “that you may be a new lump.” 3 On the third verse. “This has despoiled Egypt.” Whatever in the time of the old law happened in figure as a foreshadowing of this sacred 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 has despoiled Egypt, because it was signified by that day on which the Hebrews despoiled the Egyptians of gold, silver, and precious garments received on loan; by which also the Hebrews were delivered from the iron furnace of Egypt, from the house of bondage and the heavy yoke of Pharaoh. For in this way Christ also on this day despoiled hell and redeemed the human race from the intolerable servitude of the prince of darkness. <Exod. 1.> 4 On the fourth verse. “Placed in straits.” The people of the Hebrews, oppressed by the distress of Egyptian servitude, were compelled to the daily labor of making bricks from mud and straw, as we read in Exodus in these words: “The Egyptians hated the children of Israel, and afflicted them, 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 subjected to the servitude of demons before the coming of Christ, and by them was drawn into various desires of the flesh, of wealth, and of honors, by which, as though under a most harsh yoke, it was devoted to evil works. <In>

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272 PROSA. 6 In sexto versu. Hæc est dies quam fecit dominus. Illud sumptum est ex psalmo centesimo decimo septimo: vbi dicit propheta. Hæc dies quam fecit dominus: exultemus & lætemur in ea. Quem quidem versum sæpius decantat ecclesia in festis paschalibus: eo ipso insinuans illum rectè accommodari ad solennitatem dominicæ resurrectionis. Eam enim diem singulariter & præ cæteris fecit dominus: cum ipsam admirabili resurrectionis Christi gloria insigniuit. 7 In septimo versu. Lex est vmbra futurorum. Hoc Paulus attestatur: ita scribens ad Hebræos. Vmbram habens lex futurorum bonorum non ipsam imaginem reru[m] per singulos annos eisdem ipsis hostils quas offerunt indesinenter: nunquam potest accedentes perfectos facere. Nomen quidem legis hoc in loco, similiter & in secundo versu huius prosæ: pro veteri lege accipitur, sicut & in sancta scriptura vt plurimum ea dictio per se posita sumitur. Quòd verò Christus sit filius promissorum: ostendit etiam Paul[us] cum ait ad Romanos. Finis legis est Christus: ad iustitiam omni credenti. In ipso enim consummata sunt omnia & co[m]pleta: quæ prædixerunt prophetæ, & quæ ipsa lex figurarum innolucris præsignauit. Omnes enim prophetæ & lex vsque ad Ioannem prophetauerunt: qui fuit Christo contemporaneus, officiosusque præcursor. 8 In octauo versu. Christi sanguis igneam. In præcedé tis prosæ explanatione dictum est quomodo Christus sua morte amouit gladium flammeum atque versaulem: qui fuerat positus ad custodiendam viam ligni vitæ. Hoc idem præsens versus astruit, sanguinem scilicet Christi effusum pro nobis in cruce: hebetasse obtusumque reddidisse illum gladium, vt non valeat amplius prohibere aditum paradisi, quoniam preciosus Christi sanguis tanquam clauis regni cælorum: illud humano generi ante occlusum reserauit, cunctisque patefecit illius introitum. 9 In nono versu. Puer nostri forma risus. Isaac filius Abrahæ ex Sara, dicitur hic forma siue figura nostri risus & gaudij: quod ex resurrectione domini & reparatione vt te merito debemus habere, quoniam à risu id nome Isaac aocepit, cum dixerit Sara iam eo partu leuata. Risum fecit mihi deus: & quicunque audierit, corridebit mihi. Pro

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272 PROSE. 6 On the sixth verse. “This is the day which the Lord has made.” This is taken from Psalm 117, where the prophet says: “This is the day which the Lord has made; let us exult and rejoice in it.” This verse is very often sung by the Church in the Paschal feasts, thereby indicating that it is rightly applied to the solemnity of the Lord’s Resurrection. For the Lord made that day in a singular way and above all others, since he marked it with the marvelous glory of Christ’s Resurrection. 7 On the seventh verse. “The law is the shadow of things to come.” Paul attests this when he writes to the Hebrews: “The law, having a shadow of the good things to come, not the very image of the things, can never by the same sacrifices which they offer continually every year make those who draw near perfect.” The term “law” in this place, as also in the second verse of this prose, is taken for the old law, as in Holy Scripture that word, when used by itself, is for the most part understood in that sense. But that Christ is the son of the promises is also shown by Paul when he says to the Romans: “The end of the law is Christ, unto justice for every one that believes.” For in him all things have been brought to completion and fulfilled: those things which the prophets foretold, and those which the law itself prefigured in the coverings of figures. For all the prophets and the law prophesied until John, who was Christ’s contemporary and faithful precursor. 8 On the eighth verse. “Christ’s blood [has blunted] the fiery [sword].” In the explanation of the preceding prose it was said how Christ by his death removed the flaming and turning sword, which had been placed to guard the way of the tree of life. The present verse confirms this: namely, that the blood of Christ, poured out for us on the cross, dulled and made blunt that sword, so that it can no longer forbid entry to paradise, since the precious blood of Christ, like the key of the kingdom of heaven, reopened for the human race what had previously been shut and made access to it open to all. 9 On the ninth verse. “A child, the form of our laughter.” Isaac, the son of Abraham from Sarah, is here called the form or figure of our laughter and joy, which we ought rightly to have from the Lord’s Resurrection and our restoration, since Isaac received his name from laughter, when Sarah said, now delivered by that birth: “God has made laughter for me; and whoever shall hear of it will rejoice with me.” Pro

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EXPO 273 <Gen. 21> Pro illo autem veruex siue aries occisus legitur: quando angelus de cælo clamans prohibuit Abrahæ ne immolaret filium suum, quemadmodum divinæ voci obediens facere proposuerat. Tunc enim levauit Abraham oculos suos, viditque post tergum arietem inter vepres hærentem cornibus: quem assumens obtulit holocaustum pro filio. Fuit sanè Isaac & passionis domini & resurrectionis ad vitam & signum & symbolum: quoniam iam morti destinat[ur] erat quam paratus fuit subire, & post destinatam hanc oblationem, immo post arietem pro se occisum: viuus permansit. <Exod. 7.> 10 In decimo versu. Ioseph exit de cisterna. Fratres ipsius Ioseph iuuidiæ stimulis agitati ipsum à patre missum ad eos visitandos nudauerunt tunica talari ac polymica, miserunt: que eum in cisternam veterem quæ non habebat aquam. Deinde prætereuntibus Madianitis negociatoribus extrahentes eum de cisterna vendiderunt viginti argêteis: vt habet liber Geneseos. Ita planè pater cælestis filium suum vnigenitum misit in mundum: ad inuisendos fratres suos ludæos. Verùm illi luore inuidiæ stimulati nudum ipsum crucixerunt & reposuerunt in sepulchro: à quo tertia die rediuius surrexit. Itaque immissio ipsius Ioseph in cisterna[m] significabat ipsi domini nostri tumulationem, collocationemq; in sepulchrum. Extractio autem ipsius Ioseph de cisterna[m]: signat reditum Christi de sepulchro per gloriosam resurrectionem. 11 In vndecimo versu. Hic dracones Pharaonis. Iussu domini tultit Aaron virgam coram Pharaone & seruis eius, proiecitque in terram: quæ protinus versa est in colubrum. Malefici itidem Aegypuij per incantationes Aegyptiacas suggerente Pharaone etiam proiecerunt virgas suas in terram: quæ versæ quidem sunt in dracones, sed devorauit virga Aaron virgas eorum. Vbi per serpentem virgæ Aaron, intelligitur Christus: ab omni veneno peccati immunis. Per dracones verò Aegyptiorum, intelligendi sunt dæmones: malitiæ tabe prorsus corrupti, & pestiferum suum virus diris sibilis in alios diffundentes. Significat igitur hæc figura quòd Christo per suam mortem dæmoniacæ cohortis vires confregit, & resurrectione sua mortem profligauit. <In>

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EXPO 273 <Gen. 21> But for that ram, or rather sheep, which was slain, it is read: when the angel from heaven, crying out, forbade Abraham that he should not sacrifice his son, just as, obedient to the divine voice, he had proposed to do. For then Abraham lifted up his eyes and saw behind him a ram caught by the horns in the thicket; taking him, he offered him as a burnt offering in place of his son. Truly Isaac was both a sign and symbol of the Passion of the Lord and of resurrection unto life; because, as one already destined for death, which he was prepared to undergo, and after this appointed offering, indeed after the ram had been slain in his place: he remained alive. <Exod. 7.> 10 In the tenth verse. Joseph comes out of the cistern. Joseph’s brothers, stirred by the goads of envy, stripped him, who had been sent by his father to visit them, of his long, multicolored tunic, and threw him into an old cistern that had no water. Then, as the Midianite merchantmen were passing by, they drew him out of the cistern and sold him for twenty pieces of silver, as the book of Genesis tells. Thus plainly the heavenly Father sent his only-begotten Son into the world, to visit his Jewish brothers. But they, stirred by the poison of envy, stripped him naked, crucified him, and laid him in the tomb, from which on the third day, made alive again, he rose. Therefore Joseph’s being cast into the cistern signified the burial of our Lord and his placement in the tomb. But Joseph’s being drawn out of the cistern signifies Christ’s return from the tomb through glorious resurrection. 11 In the eleventh verse. Here the dragons of Pharaoh. By the Lord’s command Aaron took the rod before Pharaoh and his servants, and cast it to the ground: and it was immediately turned into a serpent. Likewise the Egyptian magicians, by Egyptian incantations, at Pharaoh’s prompting, also cast their rods to the ground: and they too were turned into dragons, but Aaron’s rod devoured their rods. Where by the serpent of Aaron’s rod Christ is understood: free from all poison of sin. By the dragons of the Egyptians, however, demons are to be understood: utterly corrupted by the stain of wickedness, and spreading their deadly poison to others with dreadful hisses. Therefore this figure signifies that Christ, by his death, broke the power of the demonic host, and by his resurrection overthrew death. <In>

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174 PROSA. 12 In duodecimo versu. Quos ignitus vulnerat. Vt sacra libri Numeri narrat historia, quicunque ab ignitis serpentibus immissis à Deo propter murmurationem filioru[m] < Nam. 12.> Israel erant percussi: conspecto zheo serpente quem Moyses 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 exaltauit serpentem in deserto: ita oportet exaltari filium hominis, vt omnis < Ioan. 3> 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 dæmon 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. “Whom the fiery one wounds.” As the sacred history of the Book of Numbers narrates, whoever among the children of Israel had been struck by the fiery serpents sent by God because of their murmuring, when they beheld the brazen serpent which Moses had set up in the desert at the Lord’s command, were at once healed. So whoever is pierced by the fiery darts of the most wicked one, or wounded by the deadly bite of sin, upon beholding Christ suspended on the cross (who is signified by the brazen serpent), through the inward eyes of faith and devotion, is immediately healed of the wound inflicted. Whence the Lord in the Gospel, adapting this figure to the truth, says: “As Moses lifted up the serpent in the desert, so must the Son of Man be lifted up, that everyone < John 3 > who believes in him may not perish, but have eternal life.” 13 In the thirteenth verse. “He pierces the serpent in the jaw.” < Job 40 > Job, in chapter 40, speaking of 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, enticing the demon to devour it and to be dragged into death; but his divinity was like the hook hidden beneath the bait, by which the unwary demon was pierced in the jaw. For when he wished to swallow Christ’s humanity, as he did that of other men, through the power of his divinity he was pierced and lost the prey he had devoured. 14 In the fourteenth verse. “He puts forth his hand, delighted.” That 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 into the cavern of the basilisk that is delighted, he shall put his hand.” < Isaiah 11 > There, by the infant at the breast, likewise taken as being drawn away, 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 stance and by its gaze kills not only other creatures but even flying birds, the devil is understood. By its cavern, however, are understood either bodies possessed by demons, or rather this world, in which Satan had made for himself a dwelling like a cave. Finally, by the hand of the one who is delighted, the divine power of Christ is rightly understood, which drew the captured basilisk out of its cave as a prisoner with its own strength, the prince of this

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EXPO. 275 huius mundi eiecit foras. Et sic hospes huius seculi serpens < Ioan. 12> ille antiquus (qui longo tempore hospitium & habitatio- nem huius mundi occupaverat per cultum idolorum) dif- fugit exturbatus è sua cauerna: postquam ablastatus misera- rat manum suam in illam. Ex quo liquet tertiam clausu- lam præcedentis versus, scilicet in cauernam reguli, per- tinere ad sententiam præsentis versus, & in ea legendum esse: in cauernam, non autem in cauerna, vt aliqui habent libri: quoniam verbum mittere, motum ad locum signat. < 4. Reg. 1.> In decimoquinto versus. Irrisores Helixi. Quartus liber Regum de Helixo propheta refert, quòd cum post raptum Helix in cælum ascenderet per viam in Bethel: parui egressi sunt de ciuitate & illudebant ei dicentes. Ascende calue, ascende calue. Qui cum respexisset vidit eos: & maledixit eos in nomine domini. Egressique sunt duo vrsi de saltu: & lacerauerunt ex eis quadraginta duos pueros. Hæc autem figura fuit eorum quæ in passione do- mini & post ascensionem eius in cælum Iudæis contige- runt. Nempe Christum in cruce exaltatum irriserunt Iu- dæi dicentes. Vah qui destruis templum dei: & in triduo < Mat. 27> readificas illud. Alios saluos fecit: seipsum non potest sal- uum facere. Si filius dei est, descendat nunc de cruce, & credimus ei. Propter quæ maledictio dei venit super illos, & post quadraginta duos annos ab eius passione, signa- tos per totidem pueros laceratos ab vrsis, duo vrsi de sylva gentium exierunt, Vespasianus scilicet & Titus imperato- res Romani, & vrbem Hierosolymitanam funditus euer- terunt: totumque Iudæorum populum exterminauerunt. < 1. Reg. 3> 16 In decimo sexto versus. David arreptitus. Primus li- ber Regum commemorat de David, quòd cum apud A- chis regem Geth vrbis Philisteorum diuersaretur: vt eua- deret manus Saul iniuste & crudeliter ipsum persequen- tis, audiretque seruos ipsius Achis suggerentes regi suo quod David esset ille qui occidisset Goliath fortissimum Philisteorum: timens ne quid gravius in se consulere- tur simulauit insaniam, & collabebatur inter manus as- sistentium, & impingebat in ostia portæ: deduebantque saliuæ eius in barbam. Quod videns rex Getheus, & furio- sum ipsum David existimans iussit illum dimitti. Et ita David hac simulatione furiæ: cuasit manus inimicorum S ij suorum

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EXPO. 275 he cast out of this world. And thus the serpent, the guest of this age < John 12 > that ancient one (who for a long time had occupied the lodging and dwelling of this world through the worship of idols) fled, driven out from his cave, after he had thrust his hand into it. From this it is clear that the third clause of the preceding verse, namely, into the cave of the ruler, pertains to the sense of the present verse, and that it should be read there: into the cave, not however in the cave, as some books have it; because the verb to send signifies motion toward a place. < 4 Reg. 1 > In the fifteenth verse. Mockers of Elisha. The fourth book of Kings relates of the prophet Elisha that, when after the rapture of Elisha he was ascending to Bethel by the road: little boys came out of the city and mocked him, saying, Go up, bald head, go up, bald head. And when he had turned around he saw them; and he cursed them in the name of the Lord. And two bears came out of the wood: and they tore forty-two of the boys. But this was a figure of those things which in the Passion of the Lord and after his ascension into heaven happened to the Jews. Namely, when Christ was exalted on the cross, the Jews mocked him, saying, < Mat. 27 > Bah, you who destroy the temple of God and in three days rebuild it. He saved others; himself he cannot save. If he is the Son of God, let him come down now from the cross, and we will believe him. On account of which the curse of God came upon them, and after forty-two years from his Passion, signified by the same number of boys torn by bears, two bears from the forest of the nations came forth, namely Vespasian and Titus, Roman emperors, and they utterly destroyed the city of Jerusalem; and they exterminated the whole people of the Jews. < 1 Reg. 3 > 16 In the sixteenth verse. David feigning madness. The first book of Kings makes mention of David, that when he was staying with Achish, king of Gath, a city of the Philistines: in order to escape the hands of Saul, who was unjustly and cruelly pursuing him, and when he heard his servant from Achish suggesting to their king that David was the one who had killed Goliath, the strongest of the Philistines: fearing that something worse might be devised against him, he feigned madness, and he let himself fall about among the hands of those standing by, and beat against the doors of the gate: and his spittle ran down into his beard. When the king of Gath saw this, and thinking David himself to be mad, ordered him to be released. And thus David by this simulation of madness escaped the hands of his enemies s ij suorum

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PROSA. suorum incolumis, Ita Christus per David figuratus, Iudæo rum custodientium eius sepulchrum & volentium impedi re resurrectionem ipsius, effugit manus: potentifica sua vir tute à mortuis resurgens. Præterea Leuiticus inter cæteras cermonias ritum emundationis leprosi describens, dicit duos passeres esse sumendos: quorum vnus immoletur do mino, & alter dimittatur auolare viuus. In festo quoq[ue] ex piationis accipiendos esse duos hircos, quorum vn[us] super quem ceciderit sors ipsi domino: debeat offerri deo pro ex piatione peccati ipsius populi. Alter verò hircus, cui scilicet obuenerit sors capri emissarij: dimittatur viuus & ducatur in solitudinem. Per hunc autem passerem & hircum qui dimittuntur viui: significatur Christus post resurrectionem rediuiuus & in cælos regressus, qui ita manus Iudæorum hostiles eus sit: vt neque cum sepulchro detinere, neque postea ipsum in persona sua persequi potuerint, 17 [Indecimo septimo] In decimo septimo versu. In maxilla mille sternit. Liber Iudicum meminit de Sanson quòd cum à viris Iudadu < Iudic. 13.> ceretur ligatus ad Philisteos: diruptis subiro vinculis inu[n]tam maxillam asini arripiens interfecit in ea mille viro, ex Philisteis. Cæterum per Sanson intelligitur Christus, qui à Iudæis in passione ligatus & gentibus traditus: omnem de monum cateruam per Philisteos significatam postrauit virtute suæ diuinitatis. Idem quoque liber enarrat, quòd San son descendens in Thānata vrbem Philisteorum, vidit ibi mulierem de filiabus Philistinorum, petiuitque à parentibus suis eam sibi postulari & accipi in vxorem: nolens illis acquiescere suadentibus quòd potius de tribu sua Dan v[er]xorem duceret secundum instituta legis Mosaicæ, & nô de populo incircuncisso arque gentili. Hæc autem figura erat illius mysterij in Christo completi, quod non decognatione sua & Iudæorum turba ecclesiam collegerit sponsam, sed deseruerit illam domum suam, propter excitatem & incredulitatem ipsorum, & ex gentibus per Philisteos signatis elegit sibi sponsam dilectam: sanctam scilicet ecclesiam suo sanguine ablutam. 18 [In decimo octavo] In decimo octavo versu. Sanson Gazæ seras pandit. Liber Iudicum insuper de Sansone recitat, quod cum Philistei cognouissent ipsum intrasse Gazam vrbem eorum: posuerunt custodes in porta ciuitatis, qui facto mane illum egre-

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PROSE. safe among his own, so Christ, figured in David, escaped the hands of the Jews guarding his tomb and wishing to hinder his resurrection, rising from the dead by the power of his own might. Moreover, Leviticus, describing among the other ceremonies the rite of cleansing the leper, says that two sparrows are to be taken: one of which is to be sacrificed to the Lord, and the other let go alive to fly away. In the feast of expiation too, two goats are to be taken, one of which, upon whom the lot fell, should be offered to God for the expiation of the sin of the people. The other goat, however, to which the lot of the scapegoat had fallen, is to be let go alive and led into the wilderness. By this sparrow and goat, then, which are let go alive, Christ is signified after the resurrection, alive again and returned into heaven, who was so beyond the hostile hands of the Jews that neither could they hold him in the tomb, nor afterwards could they pursue him in his own person. 17 [In the seventeenth] In the seventeenth verse. He threshes a thousand with the jawbone. The Book of Judges makes mention of Samson that when he was bound by the men of Judah and handed over to the Philistines: breaking his bonds at once, he seized the jawbone of an ass and killed with it a thousand men from among the Philistines. Moreover, by Samson is understood Christ, who, bound by the Jews in his Passion and handed over to the Gentiles, overthrew with the power of his divinity the whole multitude of demons signified by the Philistines. The same book also recounts that Samson, descending into the Philistine city of Thannata, saw there a woman from among the daughters of the Philistines, and asked of his parents that she be sought for him and taken as his wife: not willing to yield to those persuading him that he should rather take a wife from his own tribe of Dan according to the ordinances of the Mosaic law, and not from an uncircumcised and Gentile people. But this was a figure of that mystery fulfilled in Christ, that he gathered the Church as a bride not from his own kin and the crowd of the Jews, but, leaving that his house because of their blindness and unbelief, and from the nations signified by the Philistines, he chose for himself a beloved bride: namely, the holy Church washed in his blood. 18 [In the eighteenth] In the eighteenth verse. Samson opens the gates of Gaza. The Book of Judges further relates of Samson that when the Philistines had learned that he had entered Gaza, their city, they stationed guards at the gate of the city, who at daybreak, having risen,

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EX PO. 277 egredi volentem occiderent. Ipse verò intempestæ noctis silentio consurgens apprehendit ambas porte fores cu[m] po stibus suis & sera: impositásque humeris suis portauit ad verticem montis qui respicit Hebron. Ita sanè Iudæi cor- pus Christi tumulo conditum circumsepserunt custodibus: < Mat. 27.> ne posset die tertia resurgere, sicut ab eo prædictum audi- uerant, sed irritus fuit omnis eorum conatus. 19 In decimononono versu. Sic de Iuda leo fortis. Hic versus explicat veritatem repræsentatam per præcedentis versus figuram. Nempe quod modo de Sansone dictu[m] est significat quod Christus confregit seras inferni carceris, vectésque eius ferreos euulsit: educetis inde sanctis patri- bus. Et videntibus illis qui ad custodiam sepulchri eius e- rant deputati surrexit à mortuis ac quadragesimo deinde die ascendit victor in montem sanctum dei, verticemque cælorum. Porrò dicitur hic Christus de Iuda leo fortis: quoniam ita appellatur apud Ioannem in Apocalypsi, vbi ait. Vicit leo de tribu Iuda: radix David. Leo inquam: pro- pter invictam ipsius fortitudinem, cui nullus obluctari aut resistere possit. 20 In vicelimo versu. Rugiente voce patris. Dicitur leo rugitu suo excitare catulos: cum recens in lucem editi ia- < Apoc. 5.> cent vt examines. Huic autem naturali proprietati alludés author, quia Christum vocauit leonem: dicit imperio dei patris (quod rugientis vocis nomine exprimit) ipsum à < Actu. 2.> mortuis excitatum, quandoquidem scriptura sæpi de Chri- sto testatur: quòd cum deus pater suscitauit à mortuis. Post resurrectionem verò suam cælos conscendens Christus, ca- ptuam duxit captiuitatem: & spolia inferno lacu direpta sanctos scilicet patres reduxit secum in cælos, in sinu scili- < Actu. 2.> cet supernæ matris nostræ Hierusalem, ecclesiæque trium- phantis. 21 In vicelimo primo versu. Cetus Ionam fugitiu[m]. Io- < Iosu. 9.> nas cum fugeret à facie domini in Tharus ne mitteretur in Niniuen: navi conscensa & oborta gravi tempestate, cu[m] per sortem ipse deprehensus esset fuisse causa ipsius procel- losæ commotionis in mari subito exortatæ: protectus est suo ipsius suasu & consensu in mare, & absorptus ab imma- ni pisce quem dominus ad hoc parauerat. At ipse in ven- tre ceti tribus diebus ac noctibus delivescens: demùm inco- < lumis> S iij

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EX PO. 277 they would kill him if he should desire to go out. But he himself, rising in the silence of the unseasonable night, seized both the leaves of the gate together with their posts and bar, and placing them upon his shoulders carried them to the summit of the mountain which looks toward Hebron. Thus indeed the Jews encompassed the body of Christ, laid in the tomb, with guards: < Mat. 27.> lest on the third day he might rise again, as they had heard him foretell; but all their effort was in vain. 19 On the nineteenth verse. Thus the strong lion of Judah. This verse explains the truth represented by the figure of the preceding verse. Namely, what has just been said of Samson signifies that Christ broke the bars of the prison of hell, and tore away its iron bolts: from there he led forth the holy fathers. And while those who had been appointed to guard his sepulchre were looking on, he rose from the dead and then on the fortieth day ascended victorious into the holy mountain of God, and to the summit of the heavens. Moreover, Christ is here called the strong lion of Judah, because so he is called by John in the Apocalypse, where he says: The lion of the tribe of Judah has prevailed: the root of David. A lion, I say, because of his unconquerable strength, against which no one can contend or resist. 20 On the twentieth verse. By the roaring voice of the Father. It is said that a lion awakens its cubs by its roar, when newly born they lie as if dead. But the author, alluding to this natural property because he called Christ a lion, says that by the command of God the Father, which he expresses by the name of a roaring voice, he was raised from the dead; since Scripture often testifies concerning Christ that God the Father raised him from the dead. After his resurrection, Christ ascending into the heavens led captivity captive, and from the infernal abyss took back the spoils, namely the holy fathers, with himself into the heavens, into the bosom, that is, of our heavenly mother Jerusalem, and of the triumphant church. < Actu. 2.> 21 On the twenty-first verse. Jonah fleeing from the whale. When Jonah fled from the face of the Lord, lest he should be sent in Tharsus to Nineveh, having gone aboard the ship and a severe storm having arisen, when by lot he had been discovered to have been the cause of that tempestuous disturbance suddenly raised in the sea, he was, by his own persuasion and consent, cast into the sea and swallowed by the huge fish which the Lord had prepared for this purpose. But he, sinking within the belly of the whale for three days and nights, at length unharmed S iij

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278 PROSA. lumis in terram eiectus est, vt liber eius propheticus ænæstatur. At verò Ionas propheta in his operibus quæ gessit & 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 nisi Ionæ prophete. 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. < Cant. 1.> Locus iste sumptus est ex canticis amatoriis Salomonis: vbi sponsa ait. Botrus Cypri dilectus meus mihi: In vincis Engaddi. In quibus quidem verbis Christus sponsus ecclesiæ dicitur botrus Cypri propter resurrectionem suam, vt ait Bern ardus 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[m], 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 re iterum induit virorem frondium, floresque regerminat < Psal. 75.> Idem quoque botrus dilatatur & excrescit: quoniam nomen 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 cærimoniiis (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. < Mar. 27.> 23 In vicelimotertio versu. Et cum Christo surrexere- < Illi>

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278 PROSE. cast upon the earth, so that his prophetic book might be established. But Jonah the prophet, in these works which he did and suffered, signifies Christ, sent by God the Father into the world to preach repentance to men and the way of salvation, having been driven by most grievous persecutions stirred up against him by the malice of the Jews, 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 answered the Jews seeking a sig- < Mal. 12> nal. An evil and adulterous generation seeketh a sign: and no sign shall be given it except the sign 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 blooms again. < Cant. 1.> This passage is taken from the love songs of Solomon: where the bride says. A cluster of Cyprus is my beloved to me: in the vines of Engaddi. In these words Christ, the bridegroom of the church, is called a cluster of Cyprus because of his resurrection, as Bernard says in explaining this passage in the Canticles, sermon forty-four, just as it was said above there, a bundle of myrrh because of the bitterness of his passion. Therefore (he says) my Lord Jesus is myrrh to me in death: a cluster in resurrection. And rightly a cluster: because of the sweetness and pleasantness of the graces and virtues, which proceeded from him to the whole Christian people. But this cluster of Cyprus is said here to bloom again: because after the distress of death, through the resurrection he was restored to immortal life, just as a vine in winter, withered and barren: when spring arrives, it again puts on the greenness of leaves, and brings forth flowers < Psal. 75.> The same cluster also spreads out and grows: because the name of Christ, through the preaching of the apostles, has been spread to all the regions of the earth, so that whereas before he was known in Judea, and his name was great in Israel: afterward it was celebrated and proclaimed in the whole circle of the world. And since, with the truth having come, shadow ought to cease: the Mosaic law, with its ceremonies (which is here indicated by the name of the synagogue) after the resurrection of Christ has been abolished. But the evangelical law, with the sacraments of the New Testament (which is here signified by the church) has received vigorous strength and flourishes. < Mar. 27.> 23 In the twenty-third verse. And they rose with Christ- < Illi>

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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 vita statum (sicut Christus) surrexissent. < Psal. 29.> 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 conuiuivium 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 coelo decendi. Et iterum. Ego sum panis vitæ. Quòd autem sit aqua viva, 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 cur 5 iiiij

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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 came into the holy city and appeared to many. And from this the holy fathers draw the argument that they indeed rose to immortal life, which was interrupted by no death thereafter nor would fall to it; because they would not have been fit witnesses of Christ’s resurrection if they too had not risen, like Christ, to the state of incorruptible and immortal life. < Ps. 29.> 24 In the twenty-fourth verse. A new morning, a joyful morning. This sentence is taken from that verse of Psalm 29: At evening there shall be weeping, and in the morning joy. < Mark 16.> Concerning which, blessed Jerome says in his exposition: At evening there shall be weeping, because after the Lord had suffered and been buried, the apostles and women remained in weeping and sighing. And in the morning joy: because, coming to the tomb at daybreak, they received the glory of the resurrection from the angels. 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; by which every person of lawful age is bound to receive the most holy Eucharist every year on 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 our justification and life, and not for damnation and destruction through our own fault. And that Jesus Christ is both the way and the life, as he is here called by these 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 stream. That Christ is the living bread: no more effective testimony exists than his own words, saying: I am the living bread which came down from heaven. And again: I am the bread of life. That he is living water is testified also by Jeremiah the prophet, where he says: They have forsaken me, the fountain of living water. Lastly, 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 farmer. And again to the disciples: I am the true vine, and you are the branches. But the proper reason for all these names, why 5 iiiij

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PROSA cur Christo attribuantur: suis est locis requirenda, in euangelica scilicet explanauone. In festis paschalibus: alia prosa. Vx illuxit dominica: 10 Iam scisso uelo patuit: Lux insignis, lux unica: Quod uetus lex præcinuit Lux lucis & lætitiæ: 11 Figuram res exterminat, Lux immortalis gloriæ. Et umbram lux illuminat 3 Diem mundi conditio: 12 Quid agnus sine macula Commendat ab initio. Quid hedus typi gesserit, 4 Quam Christi resurrectio Nostra purgans piacula Ditauit priuilegio. Messias nobis aperit. 5 In spe perennis gaudii 13 Per mortem nos indebitam Lucis exultent filij. Soluit à morte debita. 6 Vendicent membra meritis 14 Prædam captans illicitam, Conformitatem capitis. Præda priuatur licita. 7 Solennis est celebritas: 15 Carnis delet opprobria Et uota sunt solennia. Caro peccati nescia, Prima requirit gaudia. Die reslorens tertia: 8 Solennitatem gloria: Corda confirmat dubia. Paschalis est victoria. 16 Omors Christi mirifica 9 Sub multis ænigmatibus Tu Christo nos uiuifica. Prius promissa patribus. 17 Mors morti non obnoxia Da nobis uitæ præmia. Amen. Hæc prosa certis etiam rythmicæ consonantiæ numeris constat Nam vt plurimum quisque versuum eius, duas solum clausulas rythmicas complectitur in exitu syllabarum adiniuicé conuenientes. Vnaqueque aute illarum clausularum octo

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PROSE which are attributed to Christ: they are to be sought in their proper place, namely in the explanation of the Gospel. For the Paschal feasts: another prose. 5 So dawned the Sunday: 10 Now that the veil has been torn, it became clear: Outstanding light, unique light: What the ancient law foretold Light of light and of joy: 11 The figure perishes, Light of immortal glory. And the light illumines the shadow. 3 The world’s creation day: 12 What the spotless lamb Commends from the beginning. What the kid, in type, accomplished, 4 How Christ’s resurrection Purifying our sins, Enriched it with privilege. The Messiah reveals to us. 5 In hope of everlasting joy 13 Through an undeserved death Let the sons of light exult. He freed us from deserved death. 6 Let the members claim by merit 14 Seizing unlawful plunder, Conformity to the Head. It is deprived of lawful plunder. 7 The celebration is solemn: 15 He wipes away the shame of the flesh, And the vows are solemn. Flesh ignorant of sin, The first seeks rejoicing. On the shining third day: 8 The solemnity of glory: It strengthens wavering hearts. It is the Paschal victory. 16 O wondrous death of Christ, 9 Under many riddles You, through Christ, give us life. Previously promised to the fathers. 17 Death, not subject to death, Grant us the rewards of life. Amen. This prose, too, is composed according to definite numbers of rhythmic harmony. For for the most part each of its verses contains only two rhythmic clausulae at the ends of the syllables, agreeing together. And each of those clausulae is eight...

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EXPO. 281 odo continet syllabas semperque penultimam breue[m]. 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 etiædem versus quatuor sunt clausulæ, eode[m] penitus inter se exitu desinentes, quemadmodum studiosus lector facilè primo ipsius literæ obtutu dijudicabit. 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 réporis & 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], quandoquidem ipsa mundi productio incoepta est die dominico, 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 always has the penultimate one short. Sometimes, however, a verse contains four such clausulae, preserving consonance in alternate positions, so that the first answers the third and the second the fourth with a similar ending of syllables. Likewise, sometimes the four verses are clausulae, ending altogether with the same termination among themselves, as the diligent reader will easily judge at the first glance at the letter itself. Its author is Adam of Saint Victor. The glorious resurrection of Christ is commended in it by many praises: on account of the great benefits which he conferred 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 is also exalted with splendid titles and praises. 1 ANNOTATIONS. In the first verse: Lux illuxit dominica. It is well known, so as hardly to need proof or explanation, that lux is often taken by authors to mean day. And so in this place, whenever it is set in the nominative, it is understood in that sense. For in the second verse, where that noun is placed in the genitive, it signifies brightness or light. The day is called dominica: the one that follows the Sabbath most closely, or rather the one that follows it in the seventh place. For it is the first day, both in order of time and in excellence of dignity. And because on that day in the New Testament Christ 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 dominica dies, as it were the day of the Lord, and specially dedicated and devoted to the Lord. 3 In the third verse: Diem mundi conditio. The creation or formation of the world (which is here called conditio, because the world was created by God) commends the Lord’s Day, since the very bringing-forth of the world began on the Lord’s Day, as that day was the first of 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, Primo dierum omnium quo mundus extat conditus. There is added to it another dignity too, namely, that on it Christ’s resurrection took place. For in the morning

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281 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 prosa versu dies insignis & vnica: id est præcipua sive primaria & in secundo eadem dicitur dies lucis & lætitia, dies item immortalis gloriæ: quòd per resurrectionem Christi nobis lucem, lætitiam & immortalem gloriâ attulerit & hâc ob causam quartus habet versus: quòd ipsam diem dominica resurrectio Christi exornauit insigni priuilegio, singularique dignitate. <1. Ioan. 1> 5 In quinto versus. Lucis exultent filij. Deus lux est (vt inquit loannes) & 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 versus. 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 immortale resurgere gloriam, sicut & ipse surrexit. 10 In decimo versus. 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 delituerant sub figuraru[m] velamento abdita ac abstrusa, perinde atque sublato velo palam conspicitur: quicquid illo prius obuelatum fuerat. 12 In duodecimo versus. Quid agnus sine macula. In Exodo filij Israel iussi sunt immolare agnum sine macula, & iuxta eundem ritum accipere hædum ad vesperum paschæ: aspersioneque sanguini illius ad postes domus & superliminaria, liberati sunt ab angelo percussore primogenitorum

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281 PROSE. on the first of the Sabbath, that is, on the first day after the Sabbath, Christ rose. But 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, principal or primary; and in the second the same is called a day of light and joy, likewise 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 the Lord’s own day Christ’s resurrection adorned with distinguished privilege and singular dignity. <1 John 1> 5 In the fifth verse, “Let the children of light exult.” God is light (as John says), and in him there are no darknesses at all. Therefore those who are imitators of God and keep his commandments: they are children of light, because they do the works of light and flee the works of darkness. And thus 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 children of light.” In the sixth verse, however, the members of the mystic body are called the faithful, having the life of grace in themselves through good works, and joined to Christ the head himself by the bond of love, so that they also pertain to the integrity and perfection of the sacred body of Christ. This verse therefore admonishes that the faithful themselves should gain for themselves that by good works and sincerity of life, so that at last, being made conformable, <Matt. 27> they may deserve to rise to Christ the head, and to rise unto immortal glory, just as he himself rose. 10 In the tenth verse, “Now the veil being rent, 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 indeed mystically signified that the veil of the Old Testament, hidden by various figures, and the mysteries of the New Law, had now been removed, and that with the present manifestation of things the most sacred sacraments of our redemption <Exo. 12> had then become manifest, which up to that time had lain hidden under the covering of figures, concealed and obscure, just as when a veil is taken away everything that had before been covered by it is seen plainly. 12 In the twelfth verse, “What is 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 in the evening of the Passover; and by sprinkling its blood on the doorposts and lintels of the houses, they were delivered from the destroying angel of the firstborn.

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EXO. 283 mogenitorum AEgypti. Ille autem agnus gessit typu[m] atq[ue] figuram Christi, veri agni & immaculati: cuius precio sanguine effuso in cruce, liberati sumus à dæmonica seruitute, quemadmodum superius illud sæpenumero adductum est & latius explicatu[m]. 13 In decimotertio versu. Per mortem nos indebitam. Christus debitor mortis non fuit, quia omnino peccati fuit expers, per peccatu[m] autem, mors est introducta. Nos aute[m] omnes mortis sumus debitores, quia peccato obnoxij. Itaque Christus per mortem indebitam quam sponte pertulit: nos liberauit à morte debita, non solum temporali sed etiam æterna. At verò proxime sequens versus non ita ad Christum sed ad dæmonem refertur qui opposito ad Christum modo cum sapere 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: E Lux succedit tenebris, Morti resurrectio. 2 Lætis cædant tristitia. Cum sit maior gloria: Quàm prima confusio. 3 Vmbram fugat ueritas: Vetustatem

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EXO. 283 of the firstborn of Egypt. But that lamb bore the type and figure of Christ, the true and spotless Lamb; by whose price, with His blood poured out on the cross, we were freed from demonic bondage, as the aforesaid passage, often cited, has more fully explained. 13 In the thirteenth verse. By an undeserved death. Christ was not debtor to death, because He was altogether free from sin; but through sin death was introduced. But we all are debtors to death, because subject to sin. Therefore Christ, through the undeserved death which He willingly endured, freed us from the death we deserved, not only temporal but also eternal. Yet the next verse refers not so much to Christ as to the devil, who, trying in a contrary manner to Christ to lay hands on illicit spoil, namely Christ, in whom he had no right, is justly deprived of lawful spoil, namely the whole human race, over which he had claimed a right for himself on account of the contagion and stain of sin. 15 In the fifteenth verse. He destroys the reproaches of the flesh. The flesh of Christ Himself, alien to all sin, destroys the reproaches and stains of our truly sinful flesh. For He, having indeed the likeness of sinful flesh, yet not the flesh of sin, took away sin from us, who certainly 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, through the glory of His triumphant resurrection. The flesh of Christ itself, shining forth on the third day by its return to immortal life, confirmed the doubting hearts of the disciples, who for a long time had been hesitating 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 Behold the celebrated day: Light succeeds darkness, Resurrection to death. 2 Let sadness yield to joy. Since the glory is greater Than the former confusion. 3 Truth drives away the shadow: Old age

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PROSA. 13 Iam calcato toresulari: Vetustatem nouitas, Luctum consolatio. 4 Pascha nouum colite Quod præit in capite: Membra sperent singula. 5 Pascha nostrum Christus est: Qui pro nobis passus est Agnus sine macula. 6 Hostis qui nos circuit: Prædam Christus eruit. Quod Sanson præcinuit: Dum leonem lacerat. 7 David fortis uiribus, A leonis unguibus Et ab ursi faucibus Gregem patris liberat. 8 Quòd in morte plures strauit, Sason Christum figurauit. Cuius mors victoria. 9 Sanson dictus sol eoru[m]. Christus lux est electorum. Quos illustrat gratia 10 Iam de crucis sacro uecte Botrus fluit, in dilecta Penetrale ecclesiæ. 13 Musto gaudent debriari Gentium primitiæ. 12 Saccus scissus et potusus, In regales transit usus. Saccus fit soccus gratiæ: Caro uictrix miseriæ. 13 Quia regem peremerrunt, Rei regnum perdiderunt: Sed non deletur penitus Cain, in signum positus. 14 Reprobatus et abietus Lapis iste nunc electus: In trophæum stat erectus Et in caput anguli. 15 Culpam delens non naturam} Nouam creat creaturam, Tenens in se ligaturam Vtriusque populi. 16 Capiti sit gloria,} Membrisq[ue] concordia. Amen. Hæc prosa consimilem habet rythmicam compositionem, sicut illa paulo antè explicata. Mane prima sabbati: surgens dei filius. Author eius, Adam de sancto Victore. Prædicatur in ea dominicæ resurrectionis gloria, per quam excussi sumumus a faucibus leonis rugientis: sicut multis

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PROSE. 13 Now set on the threshold: Old age, newness; Mourning, consolation. 4 Keep the new Pasch, Which goes before in the head: Let each limb hope. 5 Our Pasch is Christ: Who suffered for us, The lamb without blemish. 6 The enemy who surrounds us: Christ delivers the prey. This Samson foretold, While he tears the lion. 7 David, strong in might, From the lion’s claws And from the bear’s jaws Sets his father’s flock free. 8 In death he overthrew many, Samson prefigured Christ. Whose death is victory. 9 Samson is called “sun of them.” Christ is the light of the elect, Whom grace illuminates. 10 Now from the sacred beam of the cross The cluster flows Into the beloved inmost shrine Of the Church. 13 The first fruits of the nations Rejoice to be made drunk with new wine. 12 The torn and trampled sackcloth Passes into royal use. The sack becomes the shoe of grace: The flesh, victor over misery. 13 Because they murdered the king, They lost the kingdom as guilty ones: But Cain, set down as a sign, Is not wholly destroyed. 14 This stone, rejected and cast aside, Is now chosen: Set upright as a trophy, And as the head of the corner. 15 Destroying the fault, not the nature, He creates a new creature, Holding within himself the bond Of both peoples. 16 To the Head be glory, And harmony to the members. Amen. This prose has a similar rhythmic composition, like the one explained a little before. “At dawn on the first day of the sabbath: the Son of God rising.” Its author is Adam of Saint Victor. In it is proclaimed the glory of the Lord’s resurrection, through which we are snatched from the jaws of the roaring lion: as

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EXPO. multis antiqvi testamenti figuris illud fuit præsignificatu[m], per illam itidem & mortem Christi proffuit gratia in totam ecclesiâ, quam indubitato percipiunt quicunque ore & opere conscientur Christum authorem vitæ & saluato- rem mundi, à quo solo salus est speranda. 2 ANNOTATIONES. In secundo versu. Cum fit maior gloria. Prima confusio fuit, quam induxit primo rum parentum præuaricatio, transgressioque diuini præcepti. Propter illam enim tota humana propago: maledicto fuit subiecta & regno cælorum extorris. At nunc in resurrectione Christi maior est gloria humani generis: quam fuerat dignitas illa quæ per primam confusione[m] est deperdita. Nempe humana natura nunc ad immortalitatem est subiecta, qua nunquam mori poterit, nunc ea est incorruptibilitate & impassibilitate dotata: qua nunquam sustinere corruptionem aut passionis molestiam valebit. Ante primam verò confusionem, non ita simpliciter immortalis fuit & incorruptibilis nostra natura, sed solummodo secundum aliquid, quia scilicet potuit non dissolut morte, aut corruptione no[n] atteri, quamdiu perstitisset in sua rectitudine. At qui tam mala fuit prima co[n]fusio: quam bona fuit conditio humani generis per illam confusione[m] deperdita. Sed huiusmodi conditio nostra ante lapsum no[n] fuit tam præclara & excellens: sicut est status humanæ naturæ per resurrectionem glorificatæ, vt iam ostesum est. Ergo prima co[n]fusio non fuit tam mala: quam bona est co[n] ditio carnis nostræ per resurrectionem beatæ. Est igitur nunc maior humani generis gloria post resurrectionem, quam fuerit prima confusio per culpam, quòd est propositum. 6 In sexto versu. Hostis qui nos circuit. Quid do Sanson cum parentibus suis iuit in Thannata vrbem Philisteorum vt inde vxorem acciperet & venisset ad vi- neas oppidi: apparuit catulus leonis sæuus & rugiés & oc- currit ei. Irruit autem spiritus domini in Sanson: & dilace ravit leonem quasi hædum in frusta discerperet, nihil o- mnino habens in manu, vt refert liber Iudicum. In eo au- tem opere, Sanson figura fuit Christi: & leo ille rugiens, ipsius diaboli, de quo dicit beatus Petrus. Aduersarius ve- ster diabolus tanquam leo rugiens circuit: quærens quem deuoret. Siquidem ipse Christus totum genus humanum (quod

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It was foreshadowed by many figures of the Old Testament, and likewise by the death of Christ grace profited throughout the whole Church, which all who confess Christ by mouth and deed, the author of life and Savior of the world, from whom alone salvation is to be hoped for, surely receive. 2 ANNOTATIONS. In the second verse. When there is greater glory. The first confusion was that brought in by the transgression of our first parents, and their violation of the divine commandment. For because of it the whole human race was subjected to a curse and cast out from the kingdom of heaven. But now in the resurrection of Christ there is greater glory for the human race than was that dignity which was lost through the first confusion. Indeed, human nature is now subjected to immortality, so that it can never die; now it is endowed with incorruptibility and impassibility, so that it will never be able to endure corruption or the trouble of suffering. Before the first confusion, however, our nature was not simply immortal and incorruptible, but only in a certain respect, because it could, if it had remained in its uprightness, not be dissolved by death or be affected by corruption. But how bad was the first confusion, so good was the condition of the human race that through that confusion was lost. Yet such was our condition before the fall, it was not so splendid and excellent as is the state of human nature glorified through the resurrection, as has now been shown. Therefore the first confusion was not so bad as the condition of our flesh through the blessed resurrection is good. There is therefore now greater glory of the human race after the resurrection than the first confusion was through guilt, which is the point proposed. 6 In the sixth verse. The enemy who circles us. What did Samson do when he went with his parents to the city of Thannata of the Philistines, so that he might take a wife from there, and when he had come to the vineyards of the town, a fierce and roaring lion’s cub appeared and met him. But the spirit of the Lord rushed upon Samson, and he tore the lion apart as if he were rending a kid to pieces, having absolutely nothing in his hand, as the book of Judges relates. In that deed, Samson was a figure of Christ, and that roaring lion a figure of the devil himself, of whom blessed Peter says, Your adversary the devil, like a roaring lion, goes about seeking whom he may devour. For Christ himself the whole human race (which

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286 PROSA. (quòd fuit præda hostis nostri) eripuit manibus illius, ipsumque gloriosè devicit ac prostrauit humi, vires eius co[n]tundens ac comminuens. 7 In septimo versu. Dauid fortis viribus. Ipse Dauid ante conflictum cum Goliath ad Saul regé verba facies: hoc ipsum quod hic describitur his verbis enarrat. Pascebant <2. Reg. 17> seruus tuus patris sui gregem, & veniebat leo vel & tollebat arieté de medio gregis: & persequbar eos, & percutiebam, eruebamque de ore eorum. Et illi consuebant aduersum me: & apprehendebam mentum eorum & suffocabam interficiebamque eos. Nam & leone & <Indic. 16> vrsum interfeci ego seruus. Cæterum 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] eruit de faucibus & vnguibus demonis: significati per <8> vrsum & leonem, & id quide[m]: per mortem & passione[m] suâ. 8 In octavo versu. Quòd in morte plures strauit. Cum Philistei solenne celebrarent conuiuivium, laudantes Dago deum suum quòd captus 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: invocato 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 <Luc. 8> co[n]triuit potestates tenebrarum & perfectius: quàm fecerat ante adhuc viuus. 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 profligavit omnem illam malarum potestatum cateruam virtute suæ mortis prosternens.

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286 PROSE. (which was the prey of our enemy) he rescued from his hands, and gloriously overcame and threw him to the ground, crushing and breaking his strength. 7 In the seventh verse. David, mighty in strength. David himself, before the conflict with Goliath, in speaking words to king Saul, recounts the same thing described here in these words: “Your servant kept his father's flock, and there came a lion, 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 up against me, I caught them by the jaw and choked and killed them. For I, your servant, killed both the lion and the bear.” But David, which is interpreted “strong of hand” and “desirable in appearance,” signifies Christ, strong in battle and beautiful in form above the sons of men, who rescued his Father's flock, that is, the whole human race, from the jaws and claws of the devil, signified by the bear and the lion, and that indeed through his death and passion. 8 In the eighth verse. That he cast down many in death. When the Philistines were celebrating a solemn feast, praising Dagon their god because their enemy Samson had been captured by them, they ordered Samson to be brought out of prison during the meal, so that he might amuse them before them. He, however, after he had given them some spectacle of sport, being led by the boy guiding his steps to the pillars on which the whole house rested, in order to rest there a little, invoked God and, seizing those two pillars with his hands, violently crashed 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 ruin he himself also was killed. And he killed far more when dead than he had done when alive. So also Christ, prefigured through Samson, by his death more powerfully and more perfectly crushed the powers of darkness than he had done before while still alive. For while he dwelt on earth before his passion, he little by little cast out demons from the bodies of those possessed, and once drove out a whole legion of them, expelling it by the mere command of his word. But by his death he did not overcome just one demon or another, but drove out the prince of this world himself with his whole black cohort, and mightily routed that entire band of evil powers, casting it down 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: apitè Christo conuenit. 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 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. “Sanson called the sun of them.” This verse shows from the interpretation of the name Sanson that Christ is rightly signified by it. For Sanson, he says, is interpreted “the sun of them,” that is, of the Hebrews: whom by judicial direction, with outstanding strength and protection, he marvelously illumined in his time against their enemies. Christ, however, is both the sun of righteousness and the light of the elect: whom in this life He enlightens with the light of grace, and in the life to come with the brightness of His glory. Therefore the reason of the name Sanson fittingly agrees with Christ. Moreover Sanson, before his conception, was announced to his parents by an angel; so the conception of Christ was announced to His most holy mother by Gabriel. Sanson was born of a barren mother. Christ of a virgin mother, the Holy Spirit overshadowing her. Likewise Sanson throughout his whole life was a Nazarean, that is, consecrated to the Lord. But of Christ it was said through the prophet that He shall be called a Nazarene. Again, by his wondrous strength of body, Sanson surpassed other men. But of Christ Isaiah says that His name shall be called God mighty, and of the same in the psalm: the Lord mighty and powerful, the Lord powerful in battle. Lastly, Sanson for a time freed the people of the Hebrews from the hands of the Philistines; but Christ forever rescued the human race from the hands of 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 support or staff: by which something is carried and conveyed, as we read in Exodus that the Lord commanded Moses to make poles 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 of a beam. Penetral, moreover, according to others, is a substantive noun: it is called the more hidden and interior part of a house or temple, indeed whatever is most inward to anything is expressed by the name penetral, as when we speak of the penetralia of our breast. Then, with the final letter removed by apocope, we say penetral with the same meaning, according to others. Finally, botrus is called a whole cluster of grapes. The sense therefore of this verse is that, just as the grape crushed in the press yields its wine into the vessels placed beneath, so the precious blood of Christ, pressed out on the gibbet of the cross, flowed into the innermost parts and bowels of the Church, the bride of Christ beloved. For by that blood

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288 PROSA. guine irrigata est & aspersa sancta ecclesia: inde etia[m] sanctificationem accepit & omnem suorum salutarium sacramentorum vim præcipuam. 3 In vndecimo versu. Iam calcato torculari. Postqua[m] torculari compressæ sunt vux, si quis de musto quod inde effluxit largius hauriat: facile in ebrietatem prolabitur. Christus autem (vt ait propheta) torcular calcavit solus: & de gentibus non erat vir cum eo: quando crucis supplicium pertulit. Ab illo autem torculari profluxit gratia passionis Christi in multitudinem genium: ad fidem, apostolica prædicatione conversarum, ta[m]quam spirituali musto inebrietati sunt: qui primi ex gentibus Christum receperunt, larga enim profusione charismatu[m] spiritus sancti, & affluentius quam alij: sunt repleti. 12 In duodecimo versu. Saccus scissus & pertusus. Metaphorica locutione sacrum Christi corpus ob mortalitatis & passibilitatis conditionem hic saccus scissus & pertusus dicitur: quoniam in acerba passione eius spinis sanctatum, flagellis vulneratum, clausque & lancea erat trahixum. Illud autem in regales transiit vsus: quando per resurrectionem immortalitatis stola est indutum & incorruptibilitatis virtute præcinctum, quemadmodum Christus in psalmo dicit ad patrem. Concidisti saccum meum: & circundedisti me lætitia, id est mortalitate carnis iam deposita immortalitatis gloria me coronasti. Secundum eundem quoque sensum saccus sit soccus gratia: quia Christi caro prius mortalis sit receptaculum insigne immortalitatis, & gratia incorruptibilitatis dotatur. Demum Caro Christi per resurrectionem facta est victrix passibilitatis & corruptionis: quæ ad miseriam conditionis humanæ spectant. 33 In decimotertio versu. Sed non deletur penitus. Inuidiæ facibus accensus Cain, quia vidit fratrem suum sibi apud deum meritis prælatum: occidit ipsum. Verùm vt huius cædis poena & punitio esset diuturnior: noluit dominus ipsum Cain breui & subita mortis illatione ad quopiam interfici, sed in ipso vago & profugo super terram posuit signum: vt quicunque inueniret eum non interficeret illum. Ita Iudæi Christum fratrem suum cognatione carnis, & pastorem animarum nostrarum: ob in- uidiam

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288 PROSE. the holy Church is irrigated and sprinkled: hence also it has received sanctification, and the principal power of all her saving sacraments. 3 In the eleventh verse. Now the winepress has been trodden. After the grapes have been crushed in the winepress, if anyone should draw more freely from the must that flows from it, he easily slips into drunkenness. But Christ, as the prophet says, trod the winepress alone; and of the peoples there was no man with him, when he endured the punishment of the cross. From that winepress, however, the grace of Christ’s Passion flowed out to a multitude of the nations converted to the faith by apostolic preaching, as though intoxicated with spiritual must: those who first received Christ from among the Gentiles were filled with a lavish outpouring of the charisms of the Holy Spirit, and more abundantly than the others. 12 In the twelfth verse. A torn and pierced sack. By a metaphorical expression the sacred body of Christ is here called a torn and pierced sack because of the condition of mortality and passibility; for in his bitter Passion it was crowned with thorns, wounded with scourges, and drawn through with nails and lance. But that passed into royal use when, through the resurrection, it was clothed with the robe of immortality and girded with the power of incorruptibility, just as Christ says to the Father in the psalm: “You have cut my sack, and surrounded me with joy,” that is, having now laid aside the mortality of the flesh, you have crowned me with the glory of immortality. According to the same sense, too, sack may stand for sock by grace, because Christ’s flesh, once mortal, is an eminent receptacle of immortality and is endowed with the grace of incorruptibility. Finally, Christ’s flesh, through the resurrection, became victorious over passibility and corruption, which belong to the misery of human condition. 33 In the thirteenth verse. But it is not wholly blotted out. Cain, inflamed with the torches of envy, because he saw his brother preferred before him by merits before God, killed him. But in order that the penalty and punishment of this slaughter might be more lasting, the Lord did not wish Cain himself to be killed by a quick and sudden infliction of death, but placed a sign upon him as he wandered and fled over the earth, so that whoever found him would not kill him. Thus the Jews, through envy, Christ their brother by kinship of flesh, and the shepherd of our souls: on account of en- vy

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EXO. 289 uidiam morti tradiderunt. In cuius horrendi sceleris pu nitionem perdito suo regno dispersi sunt in omnem terram: & in captiuitatem ducti. Neque voluit deus eorum posteritatem penitus deleri: vt superessent semper aliqui tanquam signum & monumetum tanti criminis, & in quibus legeretur grauitas vltionis à deo inflictæ, quique fo- <Psal. 48> rent testimonium quoddam mortis Christi à Iudæis illa- tæ: & gravis afflictionis eam ob rem ipsis à deo irroga- tæ, quemadmodum ait de Iudæis psalmista. Ne occidas eos: nequando obliuiscantur populi mei. Disperge illos in virtute tua: & depone eos protector meus domine. Itaque Abel, ipsius Christi: Cain autem, Iudæorum fuit typus & figura. 14 In decimoquarto versu. Reprobatus & abiectus. Sumptus est hic locus ex psalmo centesimo decimoseptimo: vbi ait propheta de Christo. Lapidem quem repro- <Psal. 114> bauerunt ædificantes: hic factus est in caput anguli. Qué versum ipse Christus in euangelio ostendit in se esse com pletum, cum disceptans contra scribas & pharisæos sub- insinuat se esse lapidem illum reprobatum ab ipsis: ere- ctum tamen à deo in caput totius ecclesiæ, & positum in fundamentum angulare totius fabricæ ecclesiasticæ. 15 In decimoquinto versu. Nouam creat creatu- < Matth. 25> ram. Christus dicitur hic nouam creare creaturam: non nouitate naturæ & substantiæ, sed professionis & innocé- tiæ, quoniam abiecta peccati vetustate per regenerationem baptismalem, contulit omnibus ipsum recipientibus nouitatem vitæ spiritualis & renouationem animorum. Vnde & à beato Paulo noua facti creatura in Christo di- cimur. In eodem quoque versu dicitur Christus in se te- <n. Cor. 1> nere ligaturam; compagem & iuncturam vtriusque po- puli: Iudæi inquam & gentilis. Nam vtrunque coniun- xit in confessionem veræ, fidei & euangelicæ legis susce- ptionem. Quemadmodum beatus Paulus de Christo di- < Ephre. 2> cit quòd ipse est pax nostra: qui fecit vtraque vnum, quia Iudæos & gentes in vnam coniunxit ecclesiam catholi- < Ioan. 10> cam: factumque est ex ipsis vnum ouile, cui vns præest pastor Christus. T In

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EXO. 289 they delivered to death. In punishment for this horrendous crime, having lost their own kingdom, they were scattered over the whole earth and led into captivity. Nor did God will their posterity to be utterly destroyed, so that there should always remain some as a sign and monument of so great a crime, and in whom might be read the severity of the vengeance inflicted by God, and who would be a certain testimony of the death brought upon Christ by the Jews, and of the grievous affliction on that account imposed upon them by God, as the psalmist says of the Jews: Destroy them not, lest my people forget. Scatter them in thy power, and bring them down, O my protector and Lord. Thus Abel was a type and figure of Christ himself, but Cain of the Jews. 14 In the fourteenth verse. Rejected and cast aside. This passage is taken from the one hundred and eighteenth psalm, where the prophet says of Christ: The stone which the builders rejected, this has become the head of the corner. <Psal. 114> This verse Christ himself showed in the Gospel to have been fulfilled in him, when, disputing against the scribes and Pharisees, he intimates that he is that stone rejected by them, yet raised by God to be the head of the whole Church, and set as the cornerstone of the entire ecclesiastical building. 15 In the fifteenth verse. He creates a new creature. < Matth. 25> Christ is said here to create a new creature: not by a newness of nature and substance, but of profession and innocence, since, the oldness of sin having been cast off through baptismal regeneration, he bestowed on all who receive him the newness of spiritual life and the renewal of souls. Whence also by blessed Paul we are said to be a new creature made in Christ. In the same verse also Christ is said to hold in himself the ligature, the bond and joining together of both peoples: namely, of the Jews and of the Gentiles. For he united both into the confession of the true faith and the reception of the evangelical law. As blessed Paul says of Christ, that he is our peace: who has made both one, because he joined Jews and Gentiles into one catholic Church; and there has been made from them one flock, over which the one shepherd Christ presides. T In

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PROSA. In ascensione domini. Rex omnipotens die hodierna. Mundo triumphali redempto potentia. I Victor ascendit cælos, unde descenderat. Nam quadraginta postquam surrexerat diebus sacris, eô firmans pectora Apostolorum pacis chara relinquens oscula. Quibus & dedit potestate laxandi crimina. Et misit eos in mundum: baptizare cu[n]ctas animas. In patris & filij & spiritus sancti clementia. Et conuescens præcepit eis: ab Hierosolymis Ne abirent, sed expectarent promissamunera. Non post multos enim dies, mittam uobis spiritum paraclitum in terris. Et eritis mihi testes in Hierusalem, Iudæa siue Samaria. Et cum hoc dixisset: uidentibus illis eleuatus est, & nubes clara Suscepit eum ab coru[m] oculis, intuentibus illis aera. Ecce stetere amicti duo viri i ueste alba iuxta, dicetes, quid admiramini cæloru[m] alta Iesus enim hic qui assu[n]ptus est à uobis ad patris dextrâ. 3 Vt ascendit ita ueniet, quærens talenti comissi lucra. 4 O deus maris, poli, arui: hominem quem creasti, quem fraude subdola Hostis expulit paradiso: & captiuatu[m] secu[m] traxit ad tartara. Sæguine proprio quem redemisti deus. 5 Illuc & reuebis: unde prius corruit, paradisi gloria. Iudex cum ueneris iudicare secula. Da nobis quæsumus sempiterna gaudia in sanctorum patria. In qua tibi cantemus omnes halelu id. Amen. Hæc prosa solutam habet co[n]positione, & nulla rythmi obseruatione astringta, præter id q[uod] plæruque versus fore omnes in eiusde vocalis scilicet à Ionum desinunt. Describitur in ea, gloriosa Christi ascensio: & quæ ante eâ à Christo sacra sunt & dicta sunt discipulis suis. Veru[m] ea omnia partim in sanctis euangelis, parum verò in principio actionu apostolicaru[m] apertius sunt expressa: & ex illis locis clarius intelligenda. Circa sine verò prosæ, ipsius populi fidelis ad Christu[m] in cælos regressum ponitur inuocatoria

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PROSE. On the Ascension of the Lord. Almighty King, on this day, the world having been redeemed in triumph, by power. I, the Victor, ascended into the heavens, from which I had come down. For forty sacred days after he had risen, strengthening the hearts of the Apostles, and leaving the dear kisses of peace. And to them he gave power to forgive sins. And he sent them into the world: to baptize all souls. In the mercy of the Father and of the Son and of the Holy Spirit. And when he had spoken, he commanded them: not to depart from Jerusalem, but to wait for the promised gifts. For not many days hence I shall send you the Spirit, the Paraclete, upon the earth. And you shall be my witnesses in Jerusalem, Judaea, or Samaria. And when he had said this, while they looked on, he was lifted up, and a bright cloud received him from their eyes, while they were gazing into the air. And behold, there stood by them two men in white garments, saying, Why do you marvel at the heights of heaven? Jesus, indeed, who has been taken up from you to the Father's right hand. 3 As he ascended, so he will come, seeking the gain of the talent entrusted to him. 4 O God of sea, sky, and earth: the man whom you created, whom the enemy drove from paradise by deceitful fraud, and dragged captive to Tartarus. Whom you redeemed with your own blood, O God. 5 There you shall also return, where he first fell from the glory of paradise, when you come as Judge to judge the ages. Grant us, we pray, everlasting joys in the homeland of the saints, in which we may all sing to you, alleluia. Amen. This prose has a loose composition, and is bound by no observation of rhyme, except that for the most part the verses all end in the same vowel, namely the long “a.” In it is described the glorious Ascension of Christ, and those things which before that were done and spoken by Christ to his disciples. But all these things are expressed more openly in part in the holy Gospels, and in part at the beginning of the Acts of the Apostles, and are to be understood more clearly from those places. Toward the end, however, of the prose, there is set an invocation of the faithful people themselves to Christ's return into heaven.

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EXPO. 291 catoria oratio: vt in die iudicij ipsum cælestis gaudij fa- ciat consortem. I IANNOTATIONES. 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 cõsummariora ad suum principium regressio. Nam vt præclare canit Boetius. Repetunt proprios quæque recursus: Reditúque 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 < Psal. 18> psalmus, à summo cælo egressio eius, & occursus eius vf- que ad summum eius. 2 II Confirmans pectora apostoloru[m]. Cum enim diutius < Act. 1> vacillanti animo de resurrectione Christi addubitarent: omnimodis eam ambiguitatem ab eoru[m] cordibus amovit, præbens illis seipsum viuum in multis argumentis. Reli- < Ioan. 14> qui & illis chara oscula pacis, cum discessurus ab eis di- < Ioan. 10> xit. Pacé meam do vobis: pacem relinquo vobis. Nó quo- modo mundus dat, ego do vobis. Insuper potestatem la- < Act. 1> xâdi crimina dedit apostolis, quando insufflans in eos di- < Ioan. 14> xit. Accipite spiritum sanctum, quorum remiseritis pecca < Ioan. 10> ta remittutur eis & quorum retinueritis retenta erunt de- mú misit eos in mundu[m] baptizare cu[n]ctas animas, peccato < Act. 1> originali infectas, id est homines (nomine partis intelligé < Ioan. 14> do totu[m], per synecdochen, quod in scriptura frequens est) < Ioan. 10> quando dixit eis quod est apud Matthæum. Euntes doce- re omnes gêtes: baptizantes eos in nomine patris, & filij, < Act. 1> & spiritus sancti. Et hoc modo cætera quæ ex evangelio < Act. 1> & actis apostolorum hic afferuntur: suis restituantur lo- < Ioan. 10> cis, quod cuique studioso sacrarum literarum erit factu < Act. 1> facile. 3 II Quærens talenti commissi lucra. His verbis innuit < T ij> author

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EXPO. 291 exhortatory discourse: that on the day of judgment he may make him a partner in heavenly joy. II NOTES. The victor ascends to heaven. A completed and perfected progress is defined as when one returns to the same place from which he first departed. As when the head of a household, having set out from home on a journey abroad, returns after his long voyage to his home, and with retraced steps comes back to his own house. And this is found not only in things that are done by will and reason, but also in those that are guided by nature alone; for a return to one’s beginning has the character of completion. For, as Boethius splendidly sings: Repetunt proprios quaeque recursus: Reditúque suo singula gaudent. Nec manet ulli traditus ordo: Nisi quod fini iunxerit ortum, Stabilemque sui fecerit orbem. This completion of motion is also seen in Christ’s triumphant ascension. For the psalm says of him, <Psal. 18> “His going forth is from the highest heaven, and his circuit reaches to the summit thereof.” 2 II Strengthening the hearts of the apostles. For when, in their wavering minds, they doubted longer about Christ’s resurrection, he removed all such uncertainty from their hearts, presenting himself alive to them by many proofs. He left them also the dear kisses of peace, when, about to depart from them, he said, <Ioan. 14> “Peace I give you: my peace I leave you. Not as the world gives, do I give to you.” Moreover, he gave the apostles power to forgive sins, when, breathing upon them, he said, <Ioan. 10> “Receive the Holy Spirit; whose sins you shall forgive, they are forgiven them, and whose sins you shall retain shall be retained.” Then he sent them into the world to baptize all souls infected with original sin, that is, men (the part standing for the whole, by synecdoche, which is frequent in Scripture), when he said to them what is in Matthew: <Act. 1> “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 let the rest that is here drawn from the Gospel and the Acts of the Apostles be restored to their proper places, which will be easy for any student of the sacred letters to do. 3 II Seeking the gain of the talent entrusted to him. By these words the author indicates

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278 PROSA. lumis in terram eiectus est, vt liber eius propheticus attestatur. At verò Ionas propheta in his operibus quæ gessit & perpessus est, significat Christum à deo patre missum in mundum vt prædicaret hominibus poenitentiam & viam salutis, gravissimis agitatum esse persecutionibus malicia Iudæorum in ipsum excitatis, & demùm post crucis opprobriu[m] sepulchro fuisse impositum: de quo post tres dies surrexit à mortuis. < Mat. 12> Quemadmodum dominus ipse Indæis si- gnum quærentibus respondit. Generatio praua & adultera signum quærit: & signum non dabitur et nih Ioneæ prophætæ. 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 resflorescit. Locus iste sumptus est ex canticis amatoriis Salomonis: vbi sponsa ait. Botrus Cypri dilectus meus mihi: in vineis < Cant. 1.> Engaddi. In quibus quidem verbis Christus sponsus ecclesiæ dicitur botrus Cypri propter resurrectionem suam, vt aix Bernardus hunc locum in canticis exponens sermone quadragesimoquarto, sicut antè dictus est ibidem fasciculus myrrhæ propter suæ passionis amaritudinem. Ergo (inquit) dominus meus Iesus, myrrha mihi in morte: botrus in resurrectione. Et rectè botrus: propter suauitatem dulce dinemque gratiarum ac virtutu[m], 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 toto 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 earth, as his prophetic book attests. But the prophet Jonah, in these works which he performed and endured, signifies Christ sent by God the Father into the world to preach repentance to men and the way of salvation, gravely assailed by persecutions stirred up against him by the malice of the Jews, and finally, after the disgrace of the cross, to have been laid in the tomb: from which after three days he rose from the dead. < Mat. 12> As the Lord himself answered the Jews when they sought a sign. 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 great fish 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 the love songs of Solomon: where the bride says, My beloved is to me a cluster of Cyprus in the vineyards < Cant. 1.> of Engaddi. In these words indeed Christ the bridegroom of the Church is called a cluster of Cyprus because of his resurrection, as St. Bernard says, explaining this passage in the Song, in his forty-fourth sermon, just as previously there he was called 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 flowed from him to the whole Christian people. This cluster of Cyprus is said here to blossom again: because after the distress of death, through the resurrection he was restored to immortal life, just as a vine in the winter season, withered and barren, when spring comes puts on the greenness of its leaves again and sends 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 parts of the earth, so that whereas before he was known in Judea, God, and in Israel his name was great: afterward it has been celebrated and made known throughout the whole world. And because, when truth has come, shadow ought to cease: the Mosaic law with its ceremonies (which is here indicated by the name synagogue) after the resurrection of Christ has been abolished. But the evangelical law, with the sacraments of the New Testament (which is here 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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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 quicque 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. 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 iiiij cur

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EXPO. 279 Those, to be sure, are 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 the holy fathers take this as an argument that those indeed rose to immortal life, no further death intercepting or ever to cut them off; for otherwise they would not have been suitable witnesses of Christ’s resurrection, unless they too had risen, as Christ did, to the state of 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 29: At evening there shall be weeping, and in the morning joy. < Marc. 16.> Concerning which you will explain that sacred Jerome says: At evening there shall be weeping, because after the Lord had suffered and was buried, the apostles and women remained in weeping and sighing. And in the morning joy: because in the morning, coming to the sepulchre, 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 according to the institution of the Church; by which every 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 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 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. That Christ is living bread: there is no more effective testimony than his own saying, I am the living bread which came down from heaven. And again, I am the bread of life. But that he is living water, he himself testifies through 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. The proper reason for all these names is for why S iiij cur

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PROSA cur Christo attribuantur: suis est locis requirenda, in eum gelica scilicet explanauone. In festis paschalibus: alia prosa. Vx illuxit dominica: 10 Iam scisso uelo patuit: Lux insignis, lux unica: Quod uetus lex præcinuit Lux lucis [mercur]ij lætitiæ: 11 Figuram res exterminat, Lux immortalis gloriæ. Et umbram lux illuminat 3 Diem mundi conditio: 12 Quid agnus sine macula Commendat ab initio. Quid hedus typi gesserit, 4 Quam Christi resurrectio Nostra purgans piacula Ditauit priuilegio. Messias nobis aperit. 5 In spe perennis gaudij 13 Per mortem nos indebitam Lucis exultent filij. Soluit à morte debita. 6 Vendicent membra meritis 14 Prædam captans illicitam, Conformitatem capitis. Præda priuatur licita. 7 Solennis est celebritas: 15 Carnis delet opprobria Et uota sunt solennia. Caro peccati nescia, Prima requirit gaudia. Die reflorens tertia: 8 Solennitatem gloria: Corda confirmat dubia. Paschalis est victoria. 16 O mors Christi mirifica 9 Sub multis ænigmatibus Tu Christo nos uiuifica. Prius promissa patribus. 17 Mors morti non obnoxia Danobis uitæ præmia. Amen. Hæc prosa certis etiam rythmicæ consonantiæ numeris constat Nam vt plurimum quisque versuum eius, duas solum clausulas rythmicas complectitur in exitu syllabarum adiniuicé conuenientes. V naqueque aute illaru clausularum octo

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PROSE Why they are attributed to Christ is to be sought in its proper place, namely in the evangelical explanation. In the Paschal feasts: another prose. Daybreak has shone on Sunday: 10 Now that the veil has been rent, it has become clear: Illustrious light, unique light: What the ancient law foretold Light of light, joy of [Mercury’s] day: 11 The thing itself destroys the figure, Light of immortal glory. And light illuminates the shadow 3 The day of the world’s creation: 12 What did the lamb without blemish, Commends from the beginning. What the goat of the type performed, 4 How the resurrection of Christ Purifying our sins, Enriched it with privilege. The Messiah opens for us. 5 In the hope of everlasting joy 13 Through a death not owed to us May the sons of light exult. He frees us from death that is owed. 6 Let the members claim by merits 14 Seizing unlawful plunder, The conformity of the head. It is deprived of lawful plunder. 7 The celebration is solemn: 15 It wipes away the reproaches of the flesh, And vows are solemn. Flesh knowing nothing of sin, It seeks the first joys. Blooming again on the third day: 8 The solemnity of glory: It strengthens doubtful hearts. The Paschal victory is. 16 O marvelous death of Christ, 9 Under many enigmas You give us life in Christ. Beforehand promised to the fathers. 17 Death not subject to death Will give us the rewards of life. Amen. This prose also consists of certain numbers of rhythmic consonance. For as a rule each of its verses contains only two rhythmic clauses at the end, agreeing in their syllables in a suitable way. And each one of those clauses eight

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EXO. 28 octo continet syllabas semperque penultimam breue[m]. Interdum verò v[er]nus versus quatuor comprehendit huiusmodi clausulas alternis locis consonantiam seruantes, vt prima tertia & secunda quartæ in consimili syllabaru[m] desinentia respondeat. Nonnunquam itidem easdem versus quatuor sunt clausulæ, eode[m] penitus inter se exitu dessinentes, quemadmodum studiosus lector facilè primo ipsius literæ obtutu dijudicabit. Author eius. Adam de sancto Victore. Commendatur in ea mulus præconius gloriosa Christi resurrectio: ob magna beneficia quæ humano generi contulit, scilicet redemptionem ab hoste 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 genitiuo 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 téporis & 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 exposuone illius hymni. Primo dioru[m] omniu[m]: quo mundus extat conditus. Accedit autem illi & altera dignitas, quòd in ea sit facta Christi resurrectio. Nâ ma- no

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EXO. 28 contains eight syllables, and always the penultimate is short. Sometimes, however, a verse contains four such clausulae, preserving their consonance in alternate places, as the first with the third and the second with the fourth, answering with similar endings of the syllables. At other times likewise these same four clausulae are verses, ending completely in the same way among themselves, as the diligent reader will easily judge at the first glance of the letter itself. Author of it: Adam of Saint Victor. In it is commended the glorious resurrection of Christ with many praises, on account of the great benefits which he bestowed on the human race, namely redemption from the ancient enemy, restoration of life, liberation from death, and the hope of immortality to be obtained by us at the consummation of the world. And because on the Lord’s day Christ’s resurrection took place, that day also is exalted with outstanding titles and praises. 1 ANNOTATIONS. In the first verse. Lux illuxit dominica. The word lux, for day, is often used by authors, as is well known enough that it needs no witness or explanation. And so in this place, whenever it is set in the nominative, it is so taken. For in the second verse, when the noun is placed in the genitive, it signifies brightness or light. But it is called the Lord’s day: the one that immediately follows the Sabbath, indeed rather than following the Sabbath in the seventh place. For that day is first both in order of time and in dignity of excellence. And because in the New Testament that day is consecrated to the Lord, so that on it God himself is 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 takes the name of the Lord’s day and is called the Lord’s day, as it were the Lord’s day, especially 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 created by God) commends the Lord’s day, since on it the very creation of the world began, on the Lord’s day, so that it was the first of those six days in which the world was formed, as was shown in the first book of this work, in the exposition of that hymn, Primo diorum omnium: by which the world stands as created. But another dignity also belongs to it, that on it the resurrection of Christ took place. For by no-

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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 prospæ versu dies insignis & vnica: id est præcipua siue primaria & in secundo eadem dicitur dies lucis & lætitiae, 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 evangelio: 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 immortalé 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 delituerant 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 of the sabbath, that is, on the first day after the sabbath, Christ rose again. And this is the Lord’s Day. And because of these excellences, in the first verse of this hymn this day is called 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 has brought us light, joy, and immortal glory; and for this reason the fourth verse says that the resurrection of Christ adorned the Lord’s Day with a remarkable privilege and singular dignity. <1. John 1> 5 In the fifth verse: Let the children of light exult. God is light, as John says, and in him there are no darknesses at all. Therefore those who are imitators of God and keep his commandments are children of light, because they do the works of light and flee the works of darkness. And thus they are also named by the Lord in the Gospel, when he says to the Jews: While you have light, believe in the light, that you may be children of light. But in the sixth verse, the members of the mystical body are called the faithful, who, by good works, have the life of grace in themselves, and are joined to Christ the head by the bond of love, so that they also belong to the integrity and perfection of the sacred body of Christ. Therefore this verse admonishes that the faithful themselves should seek for themselves by good works and sincerity of life, so that they may at last deserve to be made conformable to Christ the head, and to rise to immortal glory, just as he himself rose. <Matth. 27> 10 In the tenth verse: Now the veil being torn, it was laid open. In the passion of the Lord, the veil of the temple is read to have been torn from top to bottom. And by this tearing it mystically signified that the covering of the Old Testament, with its various figures, the mysteries of the New Law, had now been moved aside, and with the present manifestation of things the most sacred sacraments of our redemption had then become open, which until that time had lain hidden beneath the covering of figures, concealed and obscure, just as, when a veil is removed, whatever had previously been covered by it is plainly seen. <Exo. 12> 12 In the twelfth verse: What the lamb without blemish. In Exodus the children of Israel were commanded 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 freed from the destroying angel of the firstborn.

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EXO. 283 mogenitorum AEgypti. Ille autem agnus gestit typu[m] atq[ue] figuram Christi, veri agni & immaculati: cuius precio sanguine effuso in cruce, liberati sumus à demonica seruitute, quemadmodum superius illud sæpenumero adductum est & latius explicatu[m]. 13 In decimotertio versu. Per mortem nos indebitam. Christus debitor mortis non fuit, quia omnino peccati fuit expers, per peccatu[m] autem, mors est introducta. Nos aute[m] 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 demonem 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[m] 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: 2 Lætis cædant tristitia. E Lux succedit tenebris, Cum sit maior gloria: Quàm prima confusio. Morti resurrectio. 3 Vmbram fugat ueritas: Vetustatem

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EXO. 283 of the firstborn of Egypt. But that lamb bears the type and figure of Christ, the true and spotless Lamb: by whose price, through the shedding of blood on the cross, we were freed from the slavery of the devil, as the above-mentioned passage, often cited and more fully explained, shows. 13 In the thirteenth verse. By an undeserved death. Christ was not a debtor to death, because he was wholly without sin; but through sin death was introduced. But we all are debtors to death, because subject to sin. Therefore Christ, by the undeserved death which he willingly endured, set us free from the deserved death, 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 an unlawful spoil, namely Christ, in whom he had no right, is justly deprived of the lawful spoil, namely the whole human race, over which he had claimed a right for himself on account of the contagion and stain of sin. 15 In the fifteenth verse. He wipes away the reproaches of the flesh. The flesh of Christ himself, alien to all sin, wipes away the reproaches and stains of our flesh, truly sinful. For although he had indeed the likeness of sinful flesh, yet not the flesh of sin, he took away sin from us, we who certainly have the flesh of sin. Nor did he remove from our flesh only the reproaches of guilt, but also the reproaches of punishment, namely mortality, passibility, and corruptibility, through the glory of his consummated resurrection. Even the flesh of Christ, shining on the third day by return to immortal life, confirmed the wavering hearts of the disciples, who long doubted the truth of his resurrection, to whom he showed himself alive in many proofs < John 20 Acts 1 > Of the resurrection of the Lord: another prose. 1 Behold the celebrated day: 2 Let sadness fall before joy. The light succeeds the shadows, Since greater is the glory Than the first confusion. Resurrection from death. 3 Truth puts shadow to flight: Old age

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214 PROSA. Vetustatem nouitas, Luctum consolatio. 4 Pascha nouum colite Quod præit in capite: Membra sperent singula. 5 Pascha nostrum Christus est: Qui pro nobis passus est Agnus sine macula. 6 Hostis qui nos circuit: Prædam Christus eruit. Quod Sanson præcinuit: Dum leonem lacerat. 7 David fortis uiribus, A leonis unguibus Et ab ursi faucibus Gregem patris liberat. 8 Quòd in morte plures strauit, Sason Christum figurauit. Cuius mors victoria. 9 Sanson dictus sol eoru[m]. Christus lux est electorum. Quos illustrat gratia 10 Iam de crucis sacro necte Botrus fluit, in dilecta Penetrale ecclesiæ. 13 Iam calcato torculari: Musto gaudent debriari Gentium primitiæ. 12 Saceus scissus & per tusus, In regales transit usus. Saceus fit soceus gratiæ: Caro uictrix miseriæ. 13 Quia regem pereme runt, Rei regnum perdiderunt: Sed non deletur penitus Cain, in signum positus. 14 Reprobatus & abietus Lapis iste nunc electus: In trophæum stat erectus Et in caput anguli. 15 Culpam delens non naturam} Nouam creat creaturam, Tenens in se ligaturam Vtriusque populi. 16 Capiti sit gloria,} Membrisq[ue] concordia. Amen. Hæc prosa consumilem habet rythmicam compositionem, sicut illa paulo antè explicata. Mane prima sabbati: surgens dei filius. Author eius, Adam de sancto Victore. Prædicatur in ea dominicæ resurrectionis gloria, per quam excussi sumumus a faucibus leonis rugientis: sicut multis

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214 PROSE. Newness, the ancient thing, Consolation, mourning. 4 Celebrate the new Passover Which goes before in the Head: Let each member hope. 5 Our Passover is Christ: Who suffered for us, The Lamb without blemish. 6 The enemy who circles us: Christ snatches the prey away. This Samson foreshadowed, When he tore the lion apart. 7 David, strong in might, From the lion’s claws And from the bear’s jaws Delivers his father’s flock. 8 Because in death he laid low many, Samson prefigured Christ, Whose death is victory. 9 Samson is said to mean “sun of them.” Christ is the light of the elect, Whom grace illumines. 10 Now from the sacred knot of the cross The cluster flows, Into the beloved inner chamber of the Church. 13 Now, the winepress having been trodden, The firstfruits of the nations rejoice To be drunk with new wine. 12 The garment, torn and pierced through, Passes into royal use. The garment becomes the companion of grace: The flesh, victorious over misery. 13 Because they killed the king, They lost the kingdom of the guilty: But Cain is not wholly erased, Set there as a sign. 14 Rejected and cast aside, This stone is now chosen: It stands erect as a trophy And as the head of the corner. 15 Wiping away guilt, not nature, He creates a new creature, Holding in himself the bond Of both peoples. 16 To the Head be glory, And concord to the members. Amen. This prose has a rhythmic composition similar to that one explained a little before. “At dawn on the first sabbath day: the Son of God rising.” Its author: Adam of Saint Victor. In it is proclaimed the glory of the Lord’s resurrection, through which we are driven out from the jaws of the roaring lion: as many

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EXPO. multis antiqvi testamenti figuris illud fuit præsignificatu[m], per illam itidem & mortem Christi profluit gratis in totam ecclesiâ, quam indubitato percipiunt quicunque ore & opere conscientur Christum authorem vitæ & saluato- rem mundi, à quo solo salus est speranda. 2 ANNOTATIONES. In secundo versu. Cum sit major gloria. Prima confusio fuit, quam induxit primorum parentum præuaricatio, transgressóque diuini præcepti. Propter illam enim tota humana propago: maledicto fuit subiecta & regno cælorum extorris. At nunc in resurrectione Christi major est gloria humani generis: quam fuerat dignitas illa quæ per primam confusione est deperdita. Nempe humana natura nunc ad immortalitatem est subiecta, qua nunquam mori poterit, nunc ea est incorruptibilitate & impassibilitate dotata: qua nunquam sustinere corruptionem aut passionis molestiam valebit. Ante primam verò confusionem, non ita simpliciter immortalis fuit & incorruptibilis nostra natura, sed solummodo secundum aliquid, quia scilicet potuit non dissolui morte, aut corruptione no[n] atteri, quamdiu perstitisset in sua rectitudine. Atqui tam mala fuit prima co[n]fusio: quam bona fuit conditio humani generis per illam confusione[m] deperdita. Sed huiusmodi conditio nostra ante lapsum no[n] fuit tam præclara & excellens: sicut est status humanæ naturæ per resurrectionem glorificatæ, vt iam ostésum est. Ergo prima co[n]fusio non fuit tam mala: quam bona est co[n]ditio carnis nostræ per resurrectionem beatæ. Est igitur nunc maior humani generis gloria post resurrectionem, quam fuerit prima confusio per culpam, quòd est propositum. 6 In sexto versu. Hostis qui nos circuit. Quu[m] do Sanson cum parentibus suis iuit in Thannata vrbem Philisteorum vt inde vxorem acciperet & venisset ad vi- neas oppidi: apparuit catulus leonis sæuus & rugies & oc- currit ei. Irruit autem spiritus domini in Sanson: & dilace ravit leonem quasi hædum in frusta discerperet, nihil o- mnino habens in manu, vt refert liber Iudicum. In eo au- tem opere, Sanson figura fuit Christi: & leo ille rugiens, ipsius diaboli, de quo dicit beatus Petrus. Aduersarius ve- ster diabolus tanquam leo rugiens circuit: quærens quem deuoret. Siquidem ipse Christus totum genus humanum (quod

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EXPOSITION. It was prefigured by many figures of the Old Testament, and through the death of Christ it also flows freely into the whole Church, which all those undoubtedly receive who with mouth and work confess Christ as the author of life and the Savior of the world, from whom alone salvation is to be hoped for. 2 ANNOTATIONS. On the second verse. Since there is greater glory. The first confusion was that which the transgression of our first parents introduced through their violation of the divine command. For because of that the whole human race was subjected to the curse and shut out from the kingdom of heaven. But now in the resurrection of Christ there is greater glory for the human race than was that dignity which was lost through the first confusion. Indeed, human nature is now subject to immortality, so that it can never die; now it is endowed with incorruptibility and impassibility, so that it will never be able to endure corruption or the suffering of passion. But before the first confusion, our nature was not simply immortal and incorruptible, but only in a certain respect, because, namely, it could not be dissolved by death, nor be worn away by corruption, so long as it persisted in its uprightness. Yet that first confusion was as evil as the condition of the human race was good before it was lost through that confusion. But such a condition of ours before the fall was not so splendid and excellent as is the state of human nature glorified through the resurrection, as has now been shown. Therefore the first confusion was not as bad as the condition of our flesh through the blessed resurrection is good. Therefore there is now greater glory for the human race after the resurrection than there was in the first confusion through guilt, which is the point proposed. 6 On the sixth verse. The enemy who surrounds us. When Samson went with his parents to the city of Thannatha of the Philistines, so that from there he might take a wife, and had come to the vines of the town, a fierce and roaring young lion appeared and met him. But the spirit of the Lord rushed upon Samson, and he tore the lion in pieces as if he were tearing apart a kid, having absolutely nothing in his hand, as the Book of Judges relates. In that work, however, Samson was a figure of Christ, and that roaring lion of the devil himself, of whom blessed Peter says: Your adversary the devil, like a roaring lion, goes about seeking whom he may devour. For Christ himself the whole human race (which

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286 PROSA. (quòd fuit præda hostis nostri) eripuit manibus illius, ipsumque gloriosè devicit ac prostrauit humi, vires eius co[n]tundens ac comminuens. 7 In septimo versu. David fortis viribus. Ipse David ante conflictum cum Goliath ad Saul regé verba facies: hoc ipsum quod hic describitur his verbis enarrat. Pascebant seruus tuus patris sui gregem, & veniebat leo vel versus & tollebat arieté de medio gregis: & persequerebar eos, & percutiebam, eruebamque de ore eorum. Et illi consurgebant aduersum me: & apprehendebam mentum eorum & suffocabam interficiebamque eos. Nam & leone & versus interfect ego seruus. Cæterùm David qui interpreatur manu fortis, & vultu desiderabilis: Christum significat fortem in prælio, & speciosum forma præ filiis hominum, qui gregem patris sui totum scilicet genus humanu[m] < Indic. 16> eruit de faucibus & vnguibus dæmonis: significati per versus & leonem, & id quidé: per mortem & passione suâ. 8 In octavo versu. Quòd in morte plures strauit. Cum Philistei solenne celebrarent conuiuium, laudantes Dago deum suum quòd capius esset ab eis Sæson hostis eorum, iuisserunt inter epulas ipsum Sanson 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: invocato deo, apprehensas manibus suis duas illas columnas graviter collisit adinuicem tanto impetu, vt tota domus corruerit super discumbenter, 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 passionem: paticulatim dæmonia corporibus obsesso-rum expulit, & semel legionem integram eorum attruiit: illam solo verbi imperio ericiens. 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 spoil of our enemy) he rescued from his hands, and gloriously conquered and cast him down to the ground, crushing and breaking his strength. 7 In the seventh verse. David, a man strong in power. David himself before the conflict with Goliath, speaking words to Saul, recounts the very thing here described in these words: Thy servant kept 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 out of their mouth. And they rose up against me; and I seized them by the jaw and strangled and killed them. For both the lion and the bear I, thy servant, slew. But David, which is interpreted “strong of hand” and “desirable in countenance,” signifies Christ, strong in battle and beautiful in form above the children of men, who rescued the flock of his Father, namely the whole human race from the jaws and claws of the devil, signified by the bear and the lion, and indeed through his death and passion. 8 In the eighth verse. That in death he overthrew many. When the Philistines were celebrating their customary feast, praising Dagon their god because Samson, their enemy, had been captured by them, they ordered that Samson be brought out of prison during the banquet, so that he might amuse them before them. And when he had given them some spectacle of entertainment, led by the boy guiding his steps to the pillars on which the whole house rested, so that he might rest there a little while, having called upon God, he grasped with his hands those two pillars and violently dashed them together with such force that the whole house fell upon those reclining there, and he crushed about three thousand, both men and women, and in that ruin he himself also was killed; and he killed far more by his death than he had done while alive. So also Christ, foreshadowed through Samson, by his death more powerfully and more completely crushed the powers of darkness than he had done while still alive. For while he dwelt on earth before the passion, little by little he drove demons out of bodies possessed, and once he cast out an entire legion of them, expelling it by the mere command of his word. But by his death he overcame not one demon or another, but cast out the prince of this world himself with all his black cohort, and mightily routed that whole throng 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. < Iudith. 13> 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. < Matth. 1> Sanson item toto vitæ suæ tempore fuit Nazareus, id est consecratus domino. < Esai. 6> De Christo autem dictu[m] est per prophetam, quoniam Nazarenus vocabitur. < Psal. 23> 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. < Exo. 25> 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 vux integer. Sensus itaque hutus versus est, quòd sicut torculari compressa vux, 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 is 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, with remarkable strength and protection, he wonderfully illuminated in his own time against their enemies. <Judith. 13> Christ, however, is both the sun of righteousness and the light of the elect: whom in this life he enlightens with the light of grace, and in the next with the splendor of his glory. Therefore the meaning of the name Samson suitably applies to Christ. Moreover, Samson was announced to his parents by an angel before his conception, just as Christ’s conception was announced to his sacred mother by Gabriel. Samson was born of a barren mother. Christ of a virgin mother, the Holy Spirit overshadowing her. <Matt. 1> Samson likewise throughout all the time of his life was a Nazirite, that is, consecrated to the Lord. <Esai. 6> But of Christ it was said by the prophet that he would be called a Nazarene. <Psal. 23> Again, in marvelous strength of body Samson surpassed the other men. Of Christ, however, Isaiah says that his name will be called Mighty God, and of the same prophet in the psalm: the Lord strong and mighty, the Lord mighty in battle. Lastly, Samson 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 roaring lions. 10 In the tenth verse. Now about the sacred beam of the cross. <Exo. 25> A beam is called, in one of its meanings, a piece of wood or a 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 it is rightly signified here by the name “beam.” Penetral, however, in other use, is a substantive noun: it is called the innermost and interior part of a house or temple, indeed whatever is most inward to something is expressed by the name penetral, as we say the innermost chambers of our heart. But with the last letter removed by apocope, we say penetral for the same meaning, according to others. Finally, a cluster is called a whole bunch of grapes. The sense of this verse, then, is that just as grapes pressed in the winepress let their wine flow into the vessels below, so the precious blood of Christ, pressed out on the cross of the gibbet, flowed into the inmost chambers and bowels of the beloved bride of Christ, the church. For by that blood

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288 PROSA. guine irrigata est & aspensa sancta ecclesia: inde etia[m] sanctificationem accepit & omnem suorum salutarium sacramentorum vim præcipuam. 3 In vndecimo versu. Iam calcato torculari. Postqua[m] torculari compressæ sunt vox, si quis de musto quod inde effluxit largius hauriat: facile in ebrietatem prolabitur. Christus autem (vt ait propheta) torcular calcavit solus: & de gentibus non erat vir cum eo: quando crucis supplicium pertulit. Ab illo autem torculari proflixit gratia passionis Christi in multitudinem gentium: ad fidem, apostolica prædicatione conversarum, ta[m]quam spirituali musto inebrietati sunt: qui primi ex gentibus Christum receperunt, larga enim profusione charismatu[m] spiritus sancti, & affluentius quam alij sunt repleti. 12 In duodecimo versu. Saccus scissus & pertusus. Metaphorica locutione sacrum Christi corpus ob mortalitatis & passibilitatis conditionem hic saccus scissus & pertusus dicitur: quoniam in acerba passione eius spinis sanctatum, flagellis vulneratum, clauisque & lancea erat trah[itu]r fixum. Illud autem in regale transiit vsus: quando per resurrectionem immortalitatis stola est indutum & incorruptibilitatis virtute præcinctum, quemadmodum Christus in psalmo dicit ad patrem. Concidisti saccum meum: & circundedisti me lætitia, id est mortalitate carnis iam deposita immortalitatis gloria me coronasti. < Psal.25> Secundum eundem quoque sensum saccus fit soccus gratiæ: quia Christi caro prius mortalis fit receptaculum insigne immortalitatis, & gratia incorruptibilitatis dotatur. < Gen.4> Demum Caro Christi per resurrectionem facta est victrix passibilitatis & corruptionis: quæ ad miseriam conditionis humanæ spectant. 33 In decimotertio versu. Sed non deletur penitus. Inuidiæ facibus accensus Cain, quia vidit fratrem suum sibi apud deum meritis prælatum: occidit ipsum. Verùm vt huius cædis poena & punitio esset diuturnior: noluit dominus ipsum Cain breui & subita mortis illatione à quopiam interfici, sed in ipso vago & profugo super terram posuit signum: vt quicunque inueniret eum non interficeret illum. Ita ludei Christum fratrem suum cognatione carnis, & pastorem animarum nostrarum: ob in- uidiam

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288 PROSE. the holy Church is irrigated and sprinkled: hence also it received sanctification and the principal power of all its saving sacraments. 3 In the eleventh verse. “Now the winepress having been trodden.” After the press has been squeezed, if anyone draws more freely from the must that flows out from it, he easily falls into drunkenness. But Christ, as the prophet says, trod the winepress alone, and of the nations there was no man with him, when he suffered the punishment of the cross. From that winepress, however, the grace of Christ’s passion poured forth into the multitude of nations: those converted to the faith by apostolic preaching were, as it were, made drunken with spiritual must; for the first among the nations to receive Christ were filled with the lavish outpouring of the gifts of the Holy Spirit, and more abundantly than others. 12 In the twelfth verse. “A sack torn and pierced.” By a metaphorical expression the sacred body of Christ, because of the condition of mortality and passibility, is here called a sack torn and pierced: since in his bitter passion it was, sanctified by thorns, wounded with scourges, and fixed with nails and spear. But that same body passed into royal use when through the resurrection it was clothed with the robe of immortality and girded with the power of incorruptibility, just as Christ says to the Father in the psalm: “You have cut my sack, and girded me with gladness,” that is, with the mortality of the flesh now laid aside you have crowned me with the glory of immortality. <Ps. 25> According to the same sense also, the sack becomes the shoe of grace: because Christ’s flesh, formerly mortal, becomes an eminent receptacle of immortality, and is endowed with the grace of incorruptibility. <Gen. 4> Finally, the flesh of Christ through the resurrection was made victorious over passibility and corruption, which pertain to the misery of human condition. 33 In the thirteenth verse. “But it is not utterly blotted out.” Cain, kindled by the torches of envy because he saw his brother preferred to him in the sight of God by his merits, killed him. But so that the punishment and penalty of this murder might be more lasting, the Lord did not will that Cain himself should be killed by anyone through a brief and sudden infliction of death, but placed a mark on him as he wandered and fled over the earth, so that whoever found him would not kill him. So the Jews, Christ their brother by kinship of the flesh, and the shepherd of our souls, out of

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EXO. 289 vidiam morti tradiderunt. In cuius horrendi sceleris pu nitionem perdito suo regno dispersi sunt in omnem terram: & in captiuitatem ducti. Neque voluit deus eorum posteritatem penitus deleri: vt superessent semper aliqui tanquam signum & monumétum tanti criminis, & in quibus legeretur grauitas vltionis à deo inflictæ, < Psal. 48> quique forent testimonium quoddam mortis Christi à Iudæis illa- tæ: & grauis afflictionis eam ob rem ipsis à deo irroga- tæ, quemadmodum ait de Iudæis psalmista. Ne occidas eos: nequando obliuiscantur populi mei. Disperge illos in virtute tua: & depone eos protector meus domine. Itaque Abel, ipsius Christi: Cain autem, Iudæorum fuit typus & figura. 14 In decimoquarto versu. Reprobatus & abiectus. Sumptus est hic locus ex psalmo centesimo decimoseptimo: vbi ait propheta de Christo. Lapidem quem repro- bauerunt ædificantes: hic factus est in caput anguli. < Psal. 114> Qué versum ipse Christus in euangelio ostendit in se esse completum, cum disceptans contra scribas & pharisæos sub- insinuat se esse lapidem illum reprobatum ab ipsis: ere- ctum tamen à deo in caput totius ecclesiæ, & positum in fundamentum angulare totius fabricæ ecclesiasticæ. 15 In decimoquinto versu. Nouam creat creaturam. Christus dicitur hic nouam creare creaturam: non nouitate naturæ & substantiæ, sed professionis & innocentiæ, < Matth. 25> quoniam abiecta peccati vetustate per regenerationem baptismalem, contulit omnibus ipsum recipientibus nouitatem vitæ spiritualis & renouationem animorum. Vnde & à beato Paulo noua facti creatura in Christo dicimur. < 2. Cor. 5> In eodem quoque versu dicitur Christus in se te- nere ligaturam, compagem & iuncturam vtriusque po- puli: Iudæi inquam & gentilis. Nam vtrunque coniunxit in confessionem veræ, fidei & euangelicæ legis susce- ptionem. Quemadmodum beatus Paulus de Christo dicit quòd ipse est pax nostra: qui fecit vtraque vnum, quia Iudæos & gentes in vnam coniunxit ecclesiam catholica: factumque est ex ipsis vnum ouile, cui vns præest pastor Christus. T In

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EXO. 289 they delivered to death. In punishment of this horrendous crime, after the destruction of their kingdom they were scattered over all the earth and led into captivity. Nor did God will their posterity to be utterly wiped out, so that there would always remain some as a sign and memorial of so great a crime, and in whom the severity of the vengeance inflicted by God might be read, < Psal. 48> and who might be a certain testimony of Christ’s death brought upon him by the Jews, and of the grievous affliction therefore laid upon them by God, as the psalmist says of the Jews. Do not kill them, lest my people forget. Scatter them by your power, and bring them down, O my protector, Lord. Thus Abel was a type and figure of Christ himself; Cain, however, of the Jews. 14 In the fourteenth verse. Rejected and cast aside. This passage is taken from the one hundred and seventeenth psalm, where the prophet says of Christ: The stone which the builders rejected, this has become the head of the corner. < Psal. 114> Which verse Christ himself shows in the Gospel to have been fulfilled in him, when, disputing against the scribes and Pharisees, he intimates that he is that stone rejected by them, yet raised by God to be the head of the whole Church, and set as the corner-stone of the entire building of the Church. 15 In the fifteenth verse. He creates a new creature. Christ is said here to create a new creature: not by a newness of nature and substance, but of profession and innocence, < Matth. 25> since, with the oldness of sin cast off through baptismal regeneration, he bestowed on all who receive him the newness of spiritual life and the renewal of minds. Whence also by blessed Paul we are said to be a new creature made in Christ. < 2. Cor. 5> In the same verse too Christ is said to hold in himself the bond, joining together and union of both peoples: namely, Jews and Gentiles. For he united both in the confession of the true faith and the reception of the evangelical law. As blessed Paul says of Christ, that he is our peace: who made both one, because he joined Jews and Gentiles into one catholic Church; and from them there has been made one flock, over which Christ alone presides as one shepherd. T In

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EXPO. 191 catoria oratio: vt in die iudicij ipsum cælestis gaudij faciat consortem. I ☞ ANNOTATIONES. Victor ascendit cælos. Co[m]pleta diffinitur & consummata progressio: quando quis ad eundem ragreditur locum vnde prius est egressus. Vt cum paterfamilias 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. Reperunt 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 ascensione Christi etiam est perspectum. Nam vt de ipso dicit < Psal. 18> psalmus, à summo cælo egressio eius, & occursus eius vf- que ad summum eius. 1 ☞ Confirmans pectora apostoloru[m]. Cum enim diutius < Act. 1> vacillanti animo de resurrectione Christi addubitarent: omnimodis eam ambiguitatem ab eoru[m] cordibus amount, præbens illis seipsum viuum in multis argumentis. Reliquit < Ioan. 14> & illis chara oscula pacis, cum discessurus ab eis dixit. < Ioan. 10> Pacé meam do vobis: pace in relinquo vobis. Nó quo- modo mundus dat, ego do vobis. Insuper potestatem laxâdi < Ioan. 14> crimina dedit apostolis, quando insufflans in eos dixit. < Ioan. 10> Accipite spiritum sanctum, quorum remiseritis peccata < Ioan. 14> remittutur eis & quorum retinueritis retenta erant demu[m] < Ioan. 10> misit eos in mundu[m] baptizare cu[n]ctas animas, peccato originali infectas, id est homines (nomine partis intellige[m] do totu[m], per synecdochen, quod in scriptura frequens est) quando dixit eis quod est apud Matthæum. Euntes docere < Ioan. 14> omnes gêtes: baptizantes eos in nomine patris, & filij, & spiritus sancti. Et hoc modo cætera quæ ex euangelio & actis apostolorum hic afferuntur: suis restituantur locis, < Ioan. 10> quod cuique studioso sacrarum literarum erit factu facile. 3 ☞ Quærens talenti commissi lucra. His verbis innuit < T ij> author

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EXPO. 191 reasoned speech: so that on the day of judgment he may make him a sharer in heavenly joy. I ☞ NOTES. Victor ascends to heaven. The completion and perfection of a progression occurs when someone returns to the same place from which he first departed. As when a householder, having set out from home on a journey abroad, returns by the same route and with a homeward step receives himself back into his own house. And this has a place not only in things done by will and reason, but also in those directed by nature alone: a completed return to its own beginning. For as Boethius sings splendidly: All things found their proper returns; And each rejoices in its own coming back. No fixed order remains to any, Except that which has joined beginning to end And made the circle of itself stable. This completion of motion, moreover, is also seen in Christ’s triumphant ascension. For as the psalm < Psal. 18> says of him, his going forth is from the highest heaven, and his encounter reaches even to his highest place. 1 ☞ Confirming the hearts of the apostles. For when for a long time < Act. 1> they doubted with wavering mind about Christ’s resurrection, he removed every doubt from their hearts, showing himself to them alive by many proofs. He left < Ioan. 14> them also the dear kisses of peace, when, about to depart from them, he said: < Ioan. 10> My peace I give to you; my peace I leave with you. Not as the world gives do I give to you. Moreover he gave the apostles power to loose < Ioan. 14> sins, when, breathing upon them, he said: < Ioan. 10> Receive the Holy Spirit; whose sins you forgive, < Ioan. 14> they are forgiven them, and whose you retain, they are retained < Ioan. 10> he sent them into the world to baptize all souls infected with original sin, that is, men (by the name of a part understand the whole, by synecdoche, which is frequent in Scripture) when he said to them what is in Matthew: Going, teach < Ioan. 14> all nations; baptizing them in the name of the Father, and of the Son, and of the Holy Spirit. And in this way let the other things which are here drawn from the Gospel and the Acts of the Apostles be restored to their proper places, < Ioan. 10> which will be easy for anyone devoted to sacred letters to do. 3 ☞ Seeking the gain of the entrusted talent. By these words the author indicates < T ij>

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PROSA. 292 author futuram extremi iudicij discussionem: qua ab v- noquoque id exigetur quod per concessa gratiarum dona superlucratus est, secundum illam domini sententiam. Omni autem cui multum datum est, multum quæretur ab eo, & cui commendauerunt multum, plus petent ab eo. Quod etiam innuit parabola illa euangelica de homine peregre proficiscente qui distribuit seruis bona sua: & v- ni dedit quinque talenta, alij duo, alij è verò vnu[m], vnicul- que secundum propriam virtutem. Reuersus autem à pe- regrinatione posuit ratione cum seruis suis, vt sciret quan tum quisque negociatus esset, & vltra acceptum talentum superlucratus. Psal. 88 4 O deus maris, arui, polt. Dicitur deus maris: quia fa Psal. 103 ctor est maris & dominator, vt dicit psalmus. Tu domina- Psal. 46 ris potestati maris, motum autem fluctuum eius tu miti- Psal. 88 gas. Ita deus arui vocatur id est terræ: quia initio terram Psal. 145 fundauit super stabilitatem suam, eamque sua prouidetia disponit. Vt enim dicit propheta in psalmo: rex omnis ter ræ deus. Et rursum. Tui sunt cæli & tua est terra: orbem terræ & plenitudinem eius tu fundasti. Simili quoque ra- tione dicitur deus cæli: quoniam ipsius cæli creator est & rector, sicut ait psalmus. Confitemini deo cæli: quoniam in seculum misericordia eius. Et hæc tria hic nominat au- thor, sub quibus cætera sensibilia corpora comprehendit: quoniam in psalmo eadem coniunctim exprimutur eo lo co. Beatus cuius deus Iacob adiutor eius, spes eius in do- Psal. 135 mino deo ipsius: qui sect cælum & terram, mare & omnia quæ in eis sunt. 5 Illuc reuehis vnde corruit. Sicut enim ait sacer Pau lus, ascendens Christus in altum captiuam duxit captuiu- tatem, cum sanctos patres prius seruiliter captiuos ab ho- ste, iam libertate donatos sua duxit virtute captiuos in æ- thera, sed summe liberos. Porrò nonnulli hoc in versu le- gunt: paradisi gaudia, & accusatiuu[m] illum subaudita præ- positione ad, referunt ad verbum reuehis. Alij verò habet paradisi gloria, & ablatiuum illum subintellecta præposi- tione à ordinant cum verbo corruit. Vtérque autem sen- sus, & orationis contextus iam assignatus: aptus est & rectus. De

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PROSE. 292 the future discussion of the final judgment: in which each person will be required to account for what he has gained beyond the gifts of grace entrusted to him, according to that saying of the Lord. “For to everyone who has been given much, much will be required of him; and from the one to whom they entrusted much, they will ask more.” This is also indicated by that Gospel parable of the man going on a journey who distributed his goods to his servants: to one he gave five talents, to another two, and to another one; each according to his own ability. And when he returned from his journey, he settled accounts with his servants, so that he might know how much each had traded and gained beyond the talent received. Ps. 88, 4 God of the sea, of the field, etc. He is called God of the sea because he is the maker and ruler of the sea, as the psalm says: “You rule over the power of the sea; you still the tossing of its waves.” Likewise God is called the God of the field, that is, of the earth, because in the beginning he founded the earth upon its stability and disposes it by his providence. For as the prophet says in the psalm: “God is the king of all the earth.” And again: “The heavens are yours, the earth also is yours; the world and its fullness you have founded.” In a similar way he is called God of heaven, since he is the creator and ruler of heaven, as the psalm says: “Praise the God of heaven, for his mercy endures forever.” And here the author names these three, under which he comprehends all other sensible bodies, because in the psalm the same things are expressed together in that place: “Blessed is the one whose God is Jacob, whose help is from the Lord his God, who made heaven and earth, the sea, and all that is in them.” 5 “You bring back to the place from which he fell.” For as the holy Paul says, “Christ ascending on high led captivity captive”; when, after first being held in servitude by the enemy, the holy fathers—now already freed by grace—he led captive into the ether by his power, yet in the highest freedom. Moreover, some read in this verse: “the joys of paradise,” and refer that accusative, with the preposition “to” understood, to the verb “you bring back.” Others, however, have “the glory of paradise,” and arrange that ablative, with the preposition “from” understood, with the verb “fell.” But each sense, and the context of the speech already assigned, is fitting and correct. Of

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EXPO. 293 De ascensione domini: alia prosa. Vmmi triumphum regis prosequamur laude. S Qui cæli, qui terræ regit sceptra, inferni iure 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 ange 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 Pa- T ij ralipomenon

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EXPO. 293 On the Ascension of the Lord: another prose. Let us follow the triumph of the King with praise. 1 He who rules the scepters of heaven, of earth, and by right over subdued hell. He who gave Himself as an exceedingly great price for our redemption. 2 A fitting name is extant for Him: Idithum. For He swiftly crossed all the mountains and the little hills of Bethel. 3 He made a leap from heaven into the virgin womb, and thence into the sea of the age. 4 After He had pacified that realm by His power, He assailed the dark shadows of Phlegethon. The dominion of that prince having been overthrown. After many bands were drawn out from there, He illumines the world with His bright radiance. And the captivity held there He led away with Him, as victor. And now He showed Himself again alive to His servants and friends. Finally He had made today the greatest leap, flying past the clouds and the heavens with headlong course. 5 Therefore let the faithful people celebrate this day: whose sick bodies the Son of God, Idithum, has carried up into the lofty dwellings of heaven in Himself. 6 And let them await the Judge who is to come, trembling, as the two angelic brothers taught: “This Jesus, who was taken up from you into heaven, will come again, as you have seen Him.” Now let us all fervently invoke our Idithum, that from the right hand of the Father, who sits there, He may send us the Holy Spirit. 7 At the end of the age, may He Himself also always be with us. Amen. This prose also has the structure of prose discourse: without any observance of rhythm. In it the Christian people are stirred up to celebrate the praises of Christ in His glorious ascension, whose notable triumph it proclaims, showing how He first descended to earth and then to hell; and having despoiled them, He again returned victoriously into heaven. From there at last He will descend to judge the world. 1 NOTES. A fitting name is extant for Him: Idithum. Among the singers of the Lord in the first book of Paralipomenon

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P R O S A. 294 1. Para. 25 ralipomenon enumeratos; nominatur Idithu cu[m] filiis suis, de quib[us] eo in loco dicit scriptura. Filij Idithum sex, sub manu patris sui Idithu[m], qui in cithara prophetabat super co[n]fientes & laudantes dominu[m]. Veru[m] vt ibidem dicit gloria, Idithu[m] interpretatur transiens, & secundu[m] Hieronymum, Idithu[m] tantundem valet atque saliens vel transiliens eos. Itaque cum hoc loco nomen Idithu[m] Christo attribuitur non solu[m] semel & iteru[m], sed etiam tertio: no[n] pro viro illo cærore diuinæ laudis sumitur, sed significationem habet appella tiui nominis atque com[m]unis, qua[m] sua exprimit interpretatione[m]: idemque signat quod transiens vel transiliens. Recte igitur hoc nomen Christo in ascensione ascribitur, quia transiliuit omnes montes & colles Bethel (vt dicit litera) id est domus dei, quippe Bethel Hebræum nomen: interpretatur domus dei vel habitaculum dei, secundu[m] Hieronymum. Domus aute[m] dei, cælum est, sicut ipse per propheta[m] ait. Cælum mihi sedes est: terra autem scabellu[m] pedum meoru[m]. Et alio in loco. Dominus in cælo sedes eius. Omnes igitur montes & colles ipsius Bethel transiliuit Christus, quia omne[m] cæloru[m] cellitudine[m] & vertice[m] in ascensione sua transcendit. Ascendit enim (vt scribit Paulus ad Eph. 4) super omnes cælos, vt adimpleret omnia. Videturq[ue] locus huius literæ alludere ei quo in canticis dicit sponsa de Christo suo sponso. Ecce iste venit saliens in montib[us]: transiliens colles. Similis est dilectus meus capræ, hinnulóque ceruorum. Et rursum eode[m] loco. Reuertere, similis esto dilecte mi capræ hinnulóque ceruorum, super montes Bethel. 2 Inde in pelagus seculi. Licet id posset intelligi sine metaphora de ipso mari sensibili, in quod dominus diceretur fecisse saltum, quando intrauit in nauiculam cum discipulis vt transfretaret. Deinde oborta graui tempestate excitatus à somno imperauit ventis ac mari: factaque est tranquillitas magna, aut etia[m] quando ambulauit super aquas maris sine immersione. Melius tamen sermone metaphorico per pelagus seculi hoc loco intelligitur mundus, ob varia pericula tèpestuosus ac fluctuas, & propter tribulationes eius multas supra modum amarus. Et certe in scriptura nominemaris sæpius hic nudus intelligitur, eique no[n] ineptè accom[m]odatur id psalmi. Hoc mare magnu[m] & spaciosum manibus; illic reptilia quorum non

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P R O S A. 294 1. In 1 Paralipomenon, the one enumerated is named Idithu with his sons, concerning whom Scripture says in that place: the sons of Idithum, six, under the hand of their father Idithu[m], who prophesied on the harp over those who confess and praise the Lord. But as glory says there, Idithu[m] is interpreted “passing by,” and according to Jerome, Idithu[m] has the same force as “leaping” or “passing over them.” Therefore, since in this place the name Idithu[m] is attributed to Christ not only once and again, but also a third time, it is not taken for that man’s glorious honor of divine praise, but has the meaning of a common appellative name, which its own interpretation expresses: and it signifies the same as passing by or leaping over. Therefore this name is rightly ascribed to Christ in the Ascension, because He leaped over all the mountains and hills of Bethel (as the text says), that is, the house of God, since Bethel is a Hebrew name and, according to Jerome, is interpreted “house of God” or “dwelling of God.” But the house of God is heaven, as He Himself says through the prophet: “Heaven is my seat; but the earth is the footstool of my feet.” And in another place: “The Lord, in heaven, is his seat.” Therefore Christ leaped over all the mountains and hills of this Bethel, because in His Ascension He passed beyond all the height and summit of the heavens. For He ascended (as Paul წერს to the Ephesians 4) above all the heavens, that He might fill all things. And it seems that the passage of this text alludes to that place where, in the Canticles, the bride says of Christ her bridegroom: “Behold, he comes leaping upon the mountains; passing over the hills. My beloved is like a roe, or the fawn of harts.” And again in the same place: “Return, be like, my beloved, to the roe and to the fawn of harts, upon the mountains of Bethel.” 2. Into the sea of the world. Although this could be understood without metaphor of the sensible sea itself, into which the Lord is said to have made a leap when He entered the boat with the disciples to cross over. Then, a great storm having arisen, awakened from sleep, He commanded the winds and the sea, and there was a great calm; or also when He walked upon the waters of the sea without sinking. Yet better, in a metaphorical sense, by the “sea of the world” is understood in this place the world, stormy and wave-tossed because of its many dangers, and exceedingly bitter because of its tribulations. And indeed in Scripture the name “sea” is often understood here in a plain sense, and the Psalm fits it not ineptly: “This great and spacious sea with hands; there the creeping things...”

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EXPO. 295 no[n] est numerus. In hoc ergo pelagus seculi fecit dominus salum, quando ex virginali vtero per natuitatem venit in hunc mundum. Istud itidem mare suo mitigavit potentiata, quia omnes mundi fallacias, blandimenta & fraudes deuicit pedibusque conculcavit, quemadmodum discipulis suis paulo antè passionem suam dixit. < Ioan. 16> In mundo pressuram habebitis: sed confidite, ego vici mundu[m]. Sane beatus Gregorius in homilia euangelij solennitatis hodiernę exponens illud paulò antè adductum ex canticis verbum. Ecce iste venit saliens in motibus, ait Dominus noster veniendo ad redemptionem nostram: quosdam (vt ita dixerim) 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 sepulchrum, de sepulchro venit in cælum. Vbi secundo loco ponit Gregorius salum siue progressionem domini de vtero materno in præsepe: qui idem omnino est cu[m] processu eius de vtero in hunc mundum. Quare etiam in hoc loco (qui verbis Gregorij modo allatis propemodum respondet) 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 rapidus, ita nuncupatus à phlego verbo Greco: quod significat ardeo. De quo Virgilius in A Eneide. Quæ rapidus flâmis ambit torrentibus amnis. Tartareus Phlegeton: torquêtque sonantia saxa. Inde phlegetontæus adiectiuum: id est infernalis. Proinde phlegeton frequenter apud authores pro inferoru[m] loco sumitur atque tartaro: vt in præsenti litera. Principis aute[m] inferni Christus illuc descèdes disturbauit imperiu[m]: quoniâ (licut est ad Coloscêses scribit Paulus) expoliâs principatus ac potestates, traduxit confidenter: pala triumphans illos in seipso. Manipulos itidem plurimos inde eruit, quoniâ magnu[m] sanctoru[m] patrum numerum inde eduxit. Manipulus enim vel per syncopâ maniplus, interdum significat exiguam militum manu quæ vnum sequitur signum, & inde transumitur ad quâuis hominum multitudinem significandâ. Demùm Christus mundum illustrauit suo iubare: quando per resurrectionem luce immortalitatis amictus, eam per totu[m] mundu[m] diffudit. T iiij Hoc

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EXPO. 295 there is no number. In this way, therefore, the Lord made a passage through the sea of the world, when he came by birth from the virginal womb into this world. That same sea he calmed by his power, because he conquered all the deceptions, flatteries, and frauds of the world and trampled them underfoot, just as he said to his disciples a little before his passion. <John 16> In the world you shall have affliction: but be of good cheer, I have overcome the world. Surely blessed Gregory, in the homily for today’s feast day, explaining that word from the Song of Songs cited a little before, “Behold, this one comes leaping in motions,” says our Lord in coming for our redemption: he made certain (so to speak) leaps. Do you want, most dear brothers, to know those very leaps of his? From heaven he came into the womb; from the womb he came into the manger; from the manger he came into the cross; from the cross he came into the tomb; from the tomb he came into heaven. Where Gregory in the second place sets down the Lord’s leap, or advance, from the maternal womb into the manger: which is altogether the same as his progress from the womb into this world. Therefore also in this place, which almost corresponds to the words of Gregory just quoted, a second-order hint is given of Christ’s leap from the virginal womb into this world, signified by the sea of the age. 3 Tetras phlegetotis affliliated tenebris. Phlegeton, tis: is said to be a river of the underworld, rushing with seething flames, so named from the Greek verb phlego, which means “I burn.” Of this Virgil says in the Aeneid: “The river swift with rushing flames surrounds it. Tartarean Phlegeton; and it torments the resounding rocks.” Hence phlegetontaeus is the adjective: that is, infernal. Therefore phlegeton is often used by authors for the place of the underworld and for Tartarus, as in the present letter. Christ, descending there, overthrew the empire of the prince of hell; because, as Paul writes to the Colossians, “he stripped principalities and powers, and made a show of them openly: triumphing over them in himself.” Likewise he drew out many bands from there, because he led out a great number of holy fathers from there. For a manipulus, or by syncope maniplus, sometimes signifies a small band of soldiers which follows one standard, and from this it is transferred to signify any multitude of men. Finally Christ illumined the world with his radiance: when, clothed with the light of immortality through the resurrection, he spread it throughout the whole world. T iiij Hoc

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PROSA Hoc autem postremo loco verbum illustrat legedum est: non illuxit: vt aliqui habent libri, quoniam illuceo verbu[m] neutrum datiuo adiungi debet: no[n] accusatiuo. Illustro autem actiuum, petit accusatiuum. In hac autem illustratione se iterum viuum præbuit seruis & amicis: apostolis scilicet & discipulis, quibus ante passionem dixerat. Vos amici mei estis: si feceritis quæ ego præcipio vobis. Et iterum. Vos autem dixi amicos: quia omnia quæcunque auduii à patre meo annunciaui vobis. 4 Cuius morbida Idithum corpora. Sicut resurrectio Christi nostræ resurrectionis est causa, & ipse resurgens nos etiam secum in spe consurgere fecit: qui resurgentiu[m] est primitiæ, ita ascensio Christi in cælum, exemplar est & causa nostri in cælos ascensus: & ipse cælos ascendens nos etiam secum fecit conscendere cælos in spe, & foelici quadam expectatione. Quia quod in Christo tanquam capite nostro præcessit, hoc etiam virtute capitis membris omnibus communicatum est: suo quidem tempore illis exhibendum. Proinde dicit beatus Paulus de deo patre: quòd conresuscitauit nos & considere fecit secum in cælestibus in Christo. Hanc ob causam ipsi Idithum noster Christus scilicet dei filius: mundum in sua ascensione transiliens, morbida corpora nostra in semetipso altis inuexit cæli sedibus, quoniam naturam suam humanam nostræ corporeæ substantiæ similem non tamen in se morbidam: transvexit ad astra, & nostram itidem naturam corpoream nunc quidem in nobis morbida, sed per gloriosam resurrectionem in consummatione seculi omni morbo mortalitatis, corruptionis & passibilitatis liberandam: etiam secum rapiet in æthera. 5 Vt duo angeli fratres docuerunt. Fratrum nomine hic discipulos Christi intelligit author: quos dominus post resurrectionem in euangelio sæpe fratres compellat. Vt cum ait mulieribus. Ite nunciate fratribus meis: vt eâs in Galilæam. Et cum dicit Mariæ Magdalenæ. Vade ad fratres meos: & diceis. Denique in psalmo dicit filius dei ad patrem. Nunciabo nomen tuum fratribus meis: in medio ecclesiæ laudabo te. Quomodo autem duo angeli nun ciauerunt apostolis Christum ad iudicium tandem venturum: ex primo capite actuum apostolicorum est clarum. In

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PROSE But in this last place the word is to be read as “legendum”: “non illuxit,” as some books have it, since the verb illuceo is neuter and should be joined with the dative, not the accusative. But illustro , being active, takes the accusative. In this illumination he again showed himself living to his servants and friends: that is, to the apostles and disciples, to whom before the Passion he had said, “You are my friends, if you do the things which I command you.” And again: “You too I have called friends, because all things whatsoever I heard from my Father I have made known to you.” 4. Whose sick bodies of Idithum. Just as the resurrection of Christ is the cause of our resurrection, and as he himself, rising, made us also rise with him in hope: he who is the firstfruits of those who rise, so too the ascension of Christ into heaven is the model and cause of our ascent into heaven: and he himself, ascending into heaven, also caused us with him to ascend into heaven in hope and in a kind of blessed expectation. For what in Christ, as in our head, went before, this also has, by the power of the head, been communicated to all the members; though to be shown to them at its own time. Therefore blessed Paul says of God the Father, that he has made us alive together and seated us together in the heavenly places in Christ. For this reason our Idithum, namely Christ himself, the Son of God, passing over the world in his ascension, carried our sick bodies up in himself to the lofty seats of heaven, because, though he took our human nature, similar to our bodily substance, yet not in himself sick, he bore it up to the stars; and likewise our bodily nature, which now indeed is sick in us, but by the glorious resurrection at the consummation of the age is to be freed from every disease of mortality, corruption, and passibility, will also be snatched up with him into the ether. 5. As the two angelic brothers taught. By the name of “brothers” the author here understands the disciples of Christ: whom the Lord after the resurrection often addresses as brothers in the Gospel. As when he says to the women: “Go now, announce to my brothers, that they should go into Galilee.” And when he says to Mary Magdalene: “Go to my brothers, and say to them.” Finally, in the psalm the Son of God says to the Father: “I will declare your name to my brothers; in the midst of the church I will praise you.” But how the two angels announced to the apostles that Christ would at last come to judgment is clear from the first chapter of the Acts of the Apostles. In

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EXPO. 297 6 In fine seculi ipse quoque semper sit nobiscum. No[n] petimus his verbis, quòd Christus duntaxat nobiscum sit in fine & consummatione seculi: non autem ante finem ei[us] < 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. Horridus 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[m] Chri- sti 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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EXPO. 297 6 At the end of the age, may He Himself also always be with us. We do not ask by these words that Christ be with us only at the end and consummation of the age, but not before its end since no less now than at the close of worldly duration do we need the present power of God and His protecting presence. But in this place we ask that not only now, but also until the end of the age, He may be with us, according to that promise made to His disciples: Behold, I am with you all days, even unto the consummation of the age. Asking that, we ask those two things: that both before the end of the age and at the end of the age He may always be with us. In the day of Pentecost. May the grace of the Holy Spirit be present with us, who may make our hearts His dwelling-place. 1 When all spiritual vices have been driven out from there. Spirit of light, enlightener of men, cleanse the darkness of our mind. 2 Lover of holy thoughts, ever of the senses. Graciously pour in Your anointing into our senses. You purifier of all sins, Spirit, purify the eye of our inward man, that the supreme Father may be seen by us. 3 Of a pure heart, which only the eyes can see. 4 You inspired the prophets, that they might proclaim the renowned heraldings of Christ. You strengthened the apostles, that they might bear the trophy of Christ throughout the whole world. 5 When God made the machine of the heavens, earth, and seas by His word, You, Spirit, spread out Your divinity over the waters, to foster them. 6 For unifying souls, You give fruitful waters. By inspiring, You make men spiritual. 7 You, O Lord, united a world divided by languages and rites.

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PROSA. mine. Idolatras ad cultum dei reuocas, magistrorum optime. Ergo nos supplicantes tibi exaudi propicius, sancte spiritus. Sine quo preces omnes cassæ creduniur, indignæ dei auribus. 8 Tu qui omnium seculorum sanctos tui numinis docuisti instinctu amplectendo spiritus. Ipse hodie apostolos Christi donans munere insolito, & cunctis inaudito seculis. Hunc diem gloriosum fecisti. Amen. II Hæc prosa etiam solutæ orationis laxis procurrit habe nis: 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 monu- menta hanc quoque prosam composuit: tam grauibus & diuinis refertam sententiis, vt à doctissimo quouis theolo go composita censeri possit. Idem etiam nonnulla conte- xuit responsoria ecclesiastica, vt illud de nariuitate domi- ni. Iudæa & Hierusalem, & de sanctis martyribus. O con- stantia martyrum, quæ ambo in secundo præsentis operis libro, suo loco sunt exposta, insuper & illud de sancto Pe- tro. Cornelius Centurio, necnon & alta id genus: magnam animi in deum pietatem, religionemque præse ferentia. In ea primum sit inuocatio sancti spiritus, vt mentes no- stras 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 il- lius benigniter exaudiat. I IANNOTATIONES. Cunctis vitiis spiritualibus. Vitia spiritualia dicuntur quæ potissimum ad animum spe ctant, affectusque cordium sine corpore interius mouent, vt superbia, inuidia, auaritia. Carnalia verò quæ ad corp[us] attinent illóque tanquam instrumento peraguntur: & ad corporales trahunt affectus, vt iracundia, & gula, luxuria. Accidia vera siue pigritia viriusque vitij in se natura sor- tiri videtur, quòd & animi sit inertia & corporis. Cum igi- tur hic petit author spiritualia expelli vitia quæ solum con-

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PROSE. mine. You turn idolaters back to the worship of God, most excellent teacher. Therefore hear us graciously as we beseech you, O holy Spirit. Without whom all prayers are believed to be vain, unworthy of the ears of God. 8 You who taught the saints of all ages, by the inspiration of your divine presence, O Spirit, embracing them. You yourself today, granting to Christ’s apostles an extraordinary gift, and unheard of in all ages. You made this glorious day. Amen. II This prose also runs on with the loose rein of unbound speech; nor is it constrained by the strict law of rhythm. It is remembered to have been written by Robert, once king of France: distinguished no less by the splendor of good letters than of virtues, who among other monuments of his splendid learning composed this prose as well: so full of grave and divine sayings that it could be judged composed by any most learned theologian. The same man also wove together certain ecclesiastical responsories, such as that for the Nativity of the Lord: “Judea and Jerusalem,” and for the holy martyrs: “O constancy of the martyrs,” both of which are set out in their place in the second book of the present work, and furthermore that for Saint Peter: “Cornelius the centurion,” and others of this kind, displaying great devotion and religion toward God. In it, there is first an invocation of the Holy Spirit, that He may deign to illumine our minds with the brightness of His grace. Then many notable works are commemorated: those done through the Holy Spirit both in the Old and in the New Testament. And finally a devout supplication is directed to Him by the faithful people: that He may graciously hear their prayers. I IANNOTATIONES. Against all spiritual vices. Spiritual vices are called those which chiefly concern the mind, and move the affections of hearts inwardly without the body, such as pride, envy, avarice. Carnal vices, however, are those which pertain to the body and are carried out through it as through an instrument: and they draw down bodily affections, such as anger, gluttony, and lust. Sloth or laziness seems in itself to partake of both kinds of vice, since it is both an inertia of the mind and of the body. Therefore, when the author here asks that spiritual vices be expelled, which only con-

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EXO. 299 contaminant animum: multò magis petendum innuitquod & carnalia expellantur quæ non animum solum sed & cor pus commaculant. At ipsum etiam corpus nostrum sancti spiritus esse debet habitaculum: vt his verbis dicit beatus Paulus. Nescitis quòd corpora vestra templum sunt spirit[us] sancti: qui habitat in vobis, quem habetis à deo, & non estis vestri. Mundus autem habitator teste Augustino mundam quærit domum. 1 Sensatorum semper cogitatum. Sensati cogitatus sunt mundæ, puræ & bonæ cogitationes: quæ obuersantur animo. Sensatus enim in scriptura pro prudente & sapiente sumitur: sicut sensus interdum pro scientia & prudentia. Vt cum dicit Ecclesiasticus Si videris sensatum: cuiq[ui]gila ad illum, & seruo sensato liberi seruient, & in aliis multis elusdem libri locis. Ex opposito insensatus est imprudens & insipiens: vt apostolus Galatas vocat insensatos. Est autem spiritus sanctus amator sensatorum cogitatum: quoniam sicut secundum Sapientis sententiam peruersæ cogitationes separant à deo, ita è diuerso rectæ & bonæ cogitationes coniungunt animos nostros deo: ipsumque habent intimum hospitem & inhabitatorem. 3 Mundi cordis soli quem cernere. Hoc attestatur dominus in euangelio dicens. Beati mundo corde: quoniam ipsi deum videbunt. Non enim potest oculus corporeus contueri lucem, quâdiu crassis humoribus est obsitus aut lippitudine læsus. Detergantur prius humores illi oportet & quicquid ad oculos sordium defuit emundetur: quàm lympida acie solem conspicari possint aut igneam lucem. Deus autem lux est clarissima, & nullis fuscata tenebris. Quare necessarium est ab oculis animorum nostrorum abstergi omnes noxios affectus, omneque peccati labem & maculam: vt illius haurire possimus innocue fulgorem, purissimumque radium. 4 Prophetas tu inspirasti. Profitetur enim fides catholicæ spiritum sanctum per prophetas esse locutum, & beatus Petrus idem comprobat dicens. Non voluntate humana allata est aliquando prophetia: sed spiritu sancto inspirati locuti sunt sancti dei homines. Quòd verò apostolos vt noui testamenti patres spiritus sanctus co[n]fortauerit: e[xempli] eo co[n]pertum habetur, quòd accepto sp[iritus] sancto in

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EXO. 299 contaminates the soul: much more it indicates that one must seek that carnal things be driven away, which stain not only the soul but also the body. But our very body also ought to be the dwelling-place of the Holy Spirit: as blessed Paul says in these words: Do you not know that your bodies are the temple of the Holy Spirit, who dwells in you, whom you have from God, and you are not your own? But a clean inhabitant, as Augustine testifies, seeks a clean house. 1 The thought always of the sensible. Sensible thoughts are clean, pure, and good thoughts, which are active in the mind. For “sensible” in Scripture is taken for prudent and wise, just as “sense” is sometimes taken for knowledge and prudence. As when Ecclesiasticus says, If you see a sensible man, go early to him; and a sensible servant will serve free men, and in many other places of the same book. In contrast, “insensible” is imprudent and foolish, as the apostle calls the Galatians insensible. The Holy Spirit is a lover of sensible thoughts; for just as, according to the saying of Wisdom, perverse thoughts separate from God, so, on the other hand, right and good thoughts join our minds to God, and have him as an inward guest and indweller. 3 The pure in heart alone whom to behold. This is testified by the Lord in the Gospel when he says: Blessed are the pure in heart, for they shall see God. For the bodily eye cannot gaze upon the light while it is covered with thick humors or injured by weakness of sight. First those humors must be cleared away, and whatever dirt is lacking from the eyes must be cleansed, before with a clear gaze they can behold the sun or some fiery light. But God is light most bright, and darkened by no shadows. Therefore it is necessary that from the eyes of our souls all harmful affections be wiped away, and every stain and blemish of sin, so that we may safely draw in the brilliance of him, and his most pure ray. 4 You inspired the prophets. For faith professes that the Holy Spirit spoke through the prophets, and blessed Peter confirms the same, saying: No prophecy was ever brought by human will; but inspired by the Holy Spirit, the holy men of God spoke. But that the apostles, as fathers of the New Testament, were strengthened by the Holy Spirit is known from this example, that when they had received the Holy Spirit in

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PROSA. < Actu. 1.> in die pentecostes protinus Christum publicè annunciare coeperunt, neque minis neque flagellis persecutorum deterriti: qui prius propter metum ludicorum foribus clausis se domi continebant. Idem quoque & dominus in evangelio innuit: cum dixit eis. Cù steteritis ante reges & præsides: nolite cogitare quomodo aut quid loquamini. Dabitur enim vobis in illa hora: quid loquamini. Non enim vos estis qui loquimini: sed spiritus patris vestri qui loquitur in vobis. < Ios. 10. Mat. 10> 5 Quando machinam per verbum suum. Ipsius Geneseos exordio cum describitur deus creasse cælum & terrâ: adiicit & hoc scriptura, quòd spiritus domini ferebatur super aquas. Vbi per spiritum domini haud dubiè intelligitur spiritus sanctus: qui in ipsa mundi productione bonitatem suam expandit super aquas, id est materiam rerum informem adhuc atque instabilem: vt ex illa, rerum species aptè & accommodatè suo ordine ac tempore prodirent. < Gen. 1.> Itaq; fouit eas aqua spiritus domini: quia omnia benefica sua virtute atque viuifica adaptauit ipsas rebus deinde producendis, quandoquidem sola bonitate dei (quæ spiritus sancto propriè attribuitur) omnia rerum genera ad ortum sunt perducta. 6 Tu animabus viuificandis aquas foecundas. Siquidè aquæ lauacri baptismalis sanctificantur in spiritu sancto: vt ex illis spirituali foecunditate renascantur homines ex aqua & spiritu sancto, secundum illud verbum salvatoris nostri. Nisi quis renatus fuerit ex aqua & spiritu sancto: < Ios. 3.> non potest introire regnum dei. Idem etiam spiritus domini suam infundendo gratiam reddit homines spirituales viuentes scilicet secundum spiritum: qui prius erant carnales & secundum carnem viuentes. Et de hac aspiratione loquitur dominus in euangelio: cum ait. Spiritus vbi vult spatrat, & vocem eius audis: sed nescis vnde veniat aut quo vadat, < Ios. 3.> quod natum est ex carne: caro est & quod natum est ex spiritu: spiritus est. < Gen. 11> 7 Tu diuisum per linguas mundum. Ex Genesi id perspectum habetur quòd cum terra esset labij vnius post diluuium, tentauerunt qui ex filiis Noe descenderant ædificare turrim vertice cælos contingentem: vt celebrarent nomen suum apud posteros, & futuri diluuij (vt putarunt) discriminare

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PROSE. < Act. 1.> In the day of Pentecost they immediately began to announce Christ publicly, not deterred by threats or by the lashes of persecutors: they, who before, because of fear of the Jews, with the doors shut, kept themselves at home. The Lord also hints the same thing in the Gospel when he said to them: When you stand before kings and governors, do not think how or what you shall speak. For it shall be given you in that hour what you shall speak. For it is not you who speak, but the Spirit of your Father who speaks in you. < Josh. 10. Matt. 10> 5 When he forms the machine by his word. At the very beginning of Genesis, when it is described that God created heaven and earth, Scripture adds this too: that the Spirit of the Lord was moving over the waters. Where by the Spirit of the Lord is doubtless understood the Holy Spirit: who, in the very production of the world, spread his goodness over the waters, that is, over the shapeless and as yet unstable matter of things, so that from it the kinds of things might come forth fittingly and suitably in their own order and time. < Gen. 1.> Thus the Spirit of the Lord cherished them with water: because he adapted all things by his beneficent and life-giving power to the things afterward to be produced, since by the mere goodness of God, which is properly attributed to the Holy Spirit, all kinds of things were brought forth into being. 6 You, for the life-giving of souls, make the waters fruitful. For the waters of baptismal washing are sanctified in the Holy Spirit: so that from them men may be born again with spiritual fruitfulness, from water and the Holy Spirit, according to that word of our Savior. Unless a man be born again of water and the Holy Spirit, < Josh. 3.> he cannot enter the kingdom of God. The same Spirit of the Lord, by infusing his grace, also makes men spiritual, that is, living according to the Spirit, who were formerly carnal and living according to the flesh. And the Lord speaks of this breathing in the Gospel when he says: The Spirit blows where he wills, and you hear his voice, but you do not know whence he comes or whither he goes, < Josh. 3.> that which is born of the flesh is flesh, and that which is born of the Spirit is spirit. < Gen. 11> 7 You, who divided the world through languages. From Genesis it is made clear that when the earth was of one speech after the flood, those who had descended from the sons of Noah attempted to build a tower touching the heavens with its summit, so that they might celebrate their name among posterity, and, as they thought, guard against the future flood, to distinguish

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EXPO. 301 discrimen cuaderent. Verum ad impediendos illorum improbos conatus, deus vnam illorum linguam in septuaginta duas diuisit linguas: vt non amplius se mutuo intellexerint, propter quod prætermisso opere inchoato dispersi sunt in vniuersam terram, & diuersos viuendi ritus colendique deos sunt amplexi. Nunc autem per linguarum multarum in apostolis adunationem: ad verum vnius dei cultu[m] revocati sunt, & ab idolorum cultura ad veram dei cognitionem reducti, sicut de spiritu sancto ita canit ecclesia. Qui per diuersitatem linguarum cunctarum: gentes in venitate fidei congregasti. Porrò idolatra dicitur qui colte idola, id est simulacra, & idolatria: simulacrorum adoratio. Est enim idolum simulacrum: & latria cultus soli deo debitus. At qui Græcè linguæ exactam rationem seruant, p[ro]ferunt vtranque datarum dictionum adiecta tertio loco syllaba lo, quæ sit finis primæ partis componentis hoc pacto, idololatra & idololatria. Nam vt dicunt duæ dictiones datæ non componuntur ab idos quod formâ significat, sed ab idolu[m]: quare tertia illius dictionis syllaba in co[m]positione debet proferri & scribi. Consimiliter huius dictionis idolum secundam syllabam in prolatione ferè omnes corripiunt: cum tamen debeat longa proferri, eo quòd apud Græcos scribitur per quæ semper est longa. Baptista Matuanus. Verum etiam qui vana sacris idola prophanis. Et fragiles coluere deos. Debemus autem potius artem & veritatem sequi quam vsu per imperitiam introducto à recto abduci. 3 Tu qui omnium seculorum sanctos. Idem sol sensibilis diuersorum temporum homines suo perfundit tubare, ipsorumque oculos suo lumine lustrat: & ad colorum discernicula reddit dispositos. Haud aliter spiritus sanctus vt sol spiritualis: omnium ætatum homines suæ clatitatis imbut splendore, edocuitque & eos qui ante legem fuerunt: & qui sub lege & post legem mysteria Christi reserarunt. Omnes enim eodem spiritu locuti sunt. Ipse quoque idem (nam vns & idem est spiritus: qui operatur omnia in omnibus apostolos hoc insigni & singulari munere adornauit vt variis linguis locuti fuerint magnalia dei, quod diuersarum regionum populos prorsus attonitos adduxit in admirationem & stuporem: vt secundum caput in actis apostoloru[m]

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EXPO. 301 discrimen cuaderent. But in order to hinder their wicked undertakings, God divided one of their languages into seventy-two languages: so that they no longer understood one another, on which account, the work begun being left unfinished, they were scattered throughout the whole earth, and embraced different ways of living and of worshiping gods. But now, through the gathering together of many languages in the apostles, they have been recalled to the true worship of the one God, and brought back from the worship of idols to the true knowledge of God, as the Church sings of the Holy Spirit: He who, by the diversity of all languages, gathered the nations into the unity of faith. Moreover, an idolater is said to be one who worships idols, that is, images, and idolatry is the worship of images. For an idol is an image, and latria is the worship owed to God alone. But those who keep the exact rule of the Greek language pronounce the two words given, with the syllable lo added in the third place, which should be the ending of the first part, composing it thus: idololatra and idololatria. For, as they say, the two words given are not composed from idos, which signifies form, but from idolu[m]; therefore the third syllable of that word ought to be pronounced and written in composition. Likewise, in this word idolum, almost everyone shortens the second syllable in pronunciation, whereas it ought to be pronounced long, because among the Greeks it is written with a vowel that is always long. Baptista Matuanus. But also, those who with vain sacred rites worship profane idols. And frail gods they have adored. Yet we ought rather to follow art and truth than to be led away from what is right by a usage introduced through ignorance. 3 You who sanctify the men of all ages. The same visible sun pours its radiance upon the men of different times, and enlightens their eyes with its light, and makes them suited to distinguish colors. Not otherwise the Holy Spirit, as the spiritual sun, has imbued with the splendor of its brightness the men of all ages, and taught both those who were before the law, and those who were under the law and after the law, the mysteries of Christ. For all spoke by the same Spirit. He himself also, the same one—for the Spirit is one and the same, who works all things in all—adorned the apostles with this distinguished and singular gift, that they spoke in various languages the mighty works of God, which brought the peoples of different regions into utter amazement and wonder, as in the first chapter of the Acts of the Apostles

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301 PROSA. lorum latius refert. Neque v[er]nquam antea auditum est aut lectum simile diversarum linguarum miraculum. Porro hoc in loco nonnulli potius legendum censent, amplectem de spiritus, vt illud participium vocatius sit singularis, ad substantiuum spiritus ordinatus cum quo coniunctum in oratione collocetur. Amplectendum autem spiritum ita legendo vocare liceret: quoniam honorandus est, & singulari veneratione colendus, immò cummopere quærendus & amore prosequendus. Et hæc sententia admodum apta videtur: & præsenti loco co[n]gruenter accommoda. Verum tamen vulgata lectio per gerundium contexta, non omni- no repudianda censeri debet. Nempe gerundium illud cu[m] eodem ordinatum accusativo, cum quo verbum docuisti, vt pote sanctos, sententiam reddit apertam. Ipse enim om- nium seculorum sanctos amplectendo, eosdem docuit sui numinis instinctu ac inspiratione. De sancto spiritu: alia prosa. Veni sancte spiritus: Nihil est in lumine, Et emitte coelitus Nihil est innoxium. Lucis tuæ radium 7 Lana quod est sordi- 2 Veni pater paupe- dum: rum, Riga quod est aridum, Veni dator munerum, Sana quod est saucium. Veni lumen cordium. 8 Flecte quod est rigi- 3 Consolator optime: dum: Dulcis hospes animæ, Foue quod est frigidum, Dulce refrigerium. Rege quod est deuium. 4 In labore requies: 9 Da tuis fidelibus In æstu temperies, In te confidentibus, In fletu solatium. Sacrum septenarium. 5 O lux beatissima: 10 Da virtutis meritum, Reple cordis intima Da salutis exitum, Tuorum fidelium. Da perenne gaudium. 6 Sine tuo numine: Amen, Ha

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301 PROSE. The same thing is reported at greater length elsewhere. Nor has any similar miracle of diverse languages ever before been heard or read. Moreover, in this place some think that one should rather read amplectem of the spirit, so that that participle may be more fittingly singular, arranged with the substantive spiritus , with which it is joined in the sentence. But the spirit may be called to embrace by reading it thus: because he is to be honored and worshiped with special veneration, indeed to be sought most earnestly and followed with love. And this interpretation seems quite appropriate and suitably adapted to the present passage. Nevertheless, the common reading, arranged by means of a gerund, should not be thought wholly to be rejected. Namely, that gerund, arranged with the same accusative with which you taught the saints, as it were, makes the meaning clear. For he himself, by embracing the saints of all ages, taught them by the inspiration and impulse of his divinity. Of the Holy Spirit: another prose. Come, Holy Spirit: Nothing is in the light, And send from heaven Nothing is harmless. The ray of your light. 7 What is filthy, cleanse; 2 Come, father of the poor, What is dry, water; Come, giver of gifts, Heal what is wounded. Come, light of hearts. 8 Bend what is rigid; 3 Best Comforter: Cherish what is cold, Sweet guest of the soul, Guide what is straying. Sweet refreshment. 9 Give to your faithful ones 4 In labor, rest; In you trusting, In heat, temperance, The sacred sevenfold gift. In weeping, consolation. 10 Give the reward of virtue, 5 O most blessed light: Give the outcome of salvation, Fill the inmost hearts Give everlasting joy. Of your faithful ones. 6 Without your divine presence: Amen, Ha

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EX PO. 305 Hæc prosa, rythmice sonoritatis norma & legibus astru gitur: in vnoquoque versu tres co[m]plectens clausulas rythmicas, quarum singulæ: septem comprehendunt syllabas, penultimamque breuem. Duæ earum quæ eiusdem sunt versus: mutuam inter se habent in syllabarum exitu consonantiam. Tertia verò responsum habet in simili desinentia cum tertia clausula proximi versus: aut continuò præcedé tis aut sequentis. Continet autem præsens prosa piam inuocationem & devotam populi fidelis ad sanctum spiritu, ad quem totius proloco oratio dirigitur: nunc præclara ipsius nomina quibus sua in homines insinuatur bonitas dinume rans, nunc verò vt suorum fidelium corda illuminet donisque suis impleat exposcens. Neque satis hæc oratio, mea quidem sententia commendari potest: nam omni commendatione superior est, tum ob miram eius suauitate cum facilitate apertissima, tum ob gratam eius brevitatem cum vbertate & copia sententiarum: vt vnaquæque ferè clausula rythmica vnam complectatur sentenuam, tum deniq[ue] ob concinnam eius in contextu venustatem: qua opposita inter se aptissimo nexu compacta cernitur. Crediderimq[ue] facilè authorem ipsum (quisquis is fuerit) cum hanc contextus orationem, cælesti quadam dulcedine fuisse perfusum interius: qua spiritu sancto authore, tantam eructauit verbis adeò succinctis suauitatem. IANNOTATIONES. In primo versu. Veni sancto spiritus. Habet aptissimam & accommodatissimam expressionem affectus animi frequens illa eiusdem verbi repetitio: qua inuitamus vt veniat ad nos ille pater misericordiarum & deus totius consolationis. Cum enim non semel sed & secundo & tertio & quarto inuitamus ipsum vt huc < 1. Cor. 1.> veniat: affectuosior animus noster insinuatur ingens nostrum desiderium quo eius in nos exoptamus aduentum. Ita enim & in psalmis frequens eiusdem dictionis repetitio: pleniorem exprimit & ferventiorem nostrum affectum in deum. Est autem hæc inuocatoria supplicatio: ex illa oratione ecclesiastica desumpta. Veni sancte spiritus, reple tuorum corda fidelium & sui amoris in eis ignem accende. 4 In quarto versu, In æstu temperies. Vehemens in nobis plêruque est æstus concupiscentiarum irrationalium: quæ ex carne ebulliùt, aut honoris ambitione aut appetêcia diuictiarum.

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EX PO. 305 This prose is established by the rule and laws of rhythmic sound: in each verse it contains three rhythmic clauses, each of which comprises seven syllables, with the penultimate syllable short. Two of them, which belong to the same verse, have mutual consonance in the ending of their syllables. The third, however, has a response in a similar ending with the third clause of the next verse, either immediately preceding or following. But the present prose contains a pious invocation and devout prayer of the faithful people to the Holy Spirit, to whom the whole speech is directed: now enumerating his splendid names, by which his goodness is made known among men, now asking that he enlighten the hearts of his faithful and fill them with his gifts. Nor can this prayer, in my judgment, be sufficiently praised: for it is superior to every commendation, both because of its marvelous sweetness with the greatest ease, and because of its pleasing brevity with abundance and richness of thought: so that each rhythmic clause almost contains one sentence; and finally because of its graceful beauty in the arrangement of the whole, by which the opposing parts are seen joined together with the most fitting bond. And I would easily believe that the author himself (whoever he was), when he composed this discourse, was inwardly filled with a certain heavenly sweetness, by which, with the Holy Spirit as author, he poured forth such great sweetness in words so concise. I. NOTES. In the first verse. “Come, Holy Spirit.” That frequent repetition of the same word has the most fitting and appropriate expression of the soul’s affection: by it we invite that he may come to us, he who is the Father of mercies and the God of all consolation. For when we invite him not once, but also a second and third and fourth time to come here <1 Cor. 1>, our more affectionate mind indicates the great desire with which we long for his coming to us. Thus also in the psalms the frequent repetition of the same expression expresses our fuller and more fervent affection toward God. This invocatory supplication, however, is taken from that ecclesiastical prayer: “Come, Holy Spirit, fill the hearts of your faithful, and kindle in them the fire of your love.” 4 In the fourth verse, “In heat, coolness.” A vehement heat is usually within us of irrational desires, which boil up from the flesh, whether from ambition for honor or from desire for riches.

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304 PROSA. diutiarum. Veru[m] huiusmodi noxios estus temperat in nobis suo rore cælesti, spiritus sanctus: refrigerans incendia libidinum, extinguens ardorem opum, animorumque reprimens elationem. Idcirco in veteri testamento per nube[m] signatus est: qui filios Israel quotidie protexit in deserto d[er] feruore solis. Et in transfiguratione Christi per nubem illa[m] lucidam etiam est repræsentatus, qui discipulos in monte sancto obumbrauit. < Exod. 13.> 7 In septimo versu. Laua quod est sordidum. Anima nostra sordida est: cum peccatis est maculata. Arida verò: cùm nihil spiritualis habet humoris quo foecundetur aut hume[n]ctetur. Saucia autem cum grauiter vittis est vulnerata. Eadem quoque est rigida: cum ob nimiam duritiâ ex peccandi consuetudine inductam, instar silicis præduri obrigescit. Frigida verò, cum nullam diulni feruoris aut fraternè dilectionis habet scintillam. Deuia autem, cum à via mandatoru[m] dei exorbitat & aberrat. Idcirco horum sex malorum opposita petimus à spiritu sancto nobis concedi, vtpote animam nostram lauari à sordibus peccatorum, irrigari imbre cælestis gratiæ, sanari à plagis vitiorum. Insuper eandem flecti in mollitudine[m], vt ablato corde lapideo detur nobis cor carnuem, ipsam itidem foueri uluitico calore ignis diuini, & denique eandem dirigi in semita mandatorum domini. 9 In nono versu. Sacrum septenarius. Ille sacer septenarius qui hic expetitur est septem donorum sancti spiritu qui idcirco septiformis munere dicitur & septuplex, & septipotens sicut in explanatione hymni. Veni creator spiritus, in primo libro amplius est pertractatum, in qua septe[m]plicem spiritum & septena eius sacra munera explicata inuenies. Neq[ue] id hoc loco repetere piget quod paulo antè dictum est, non ociosam scilicet esse verbi dationem signa[n]tis quarto hic factam repetitionem. Habet enim illa præter orationis elegantiam, etiam maiorem quandam expressionem affectus nostri & efficatiorem petendi vim, quandoquidem apud deum grata est perseverans operandi instantia, importunitas & persistens improbitas. Ea autem congruenter designatur, cum ipsum petendi verbum frequenter ingeminatum inculcatur, iterumque & iterum auribus dei ingeritur. De

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304. PROSE. of daily things. But the Holy Spirit tempers such harmful heats within us with his heavenly dew, refreshing the fires of lust, extinguishing the ardor for wealth, and restraining the pride of hearts. Therefore in the Old Testament he was signified by the cloud: he who daily protected the children of Israel in the desert from the heat of the sun. And in the transfiguration of Christ he was also represented by that bright cloud, who overshadowed the disciples on the holy mountain. <Exod. 13.> 7 In the seventh verse. Wash what is filthy. Our soul is filthy: when it is stained with sins. Dry, indeed: when it has no spiritual moisture with which it may be made fruitful or refreshed. Wounded, moreover: when it is gravely injured by vice. It is likewise hard: when, because of too great hardness brought in by the habit of sinning, it grows rigid like the hardest flint. Cold, furthermore: when it has no spark of divine fervor or brotherly love. Wayward, moreover: when it turns aside and wanders from the path of God’s commandments. Therefore we ask that the opposites of these six evils be granted to us by the Holy Spirit, namely, that our soul be washed from the filth of sins, watered by the rain of heavenly grace, healed from the wounds of vices. Moreover, that it be bent into gentleness, so that, with the heart of stone removed, a heart of flesh may be given to us; that it likewise be warmed by the fiery heat of divine fire; and finally that it be directed into the path of the Lord’s commandments. 9 In the ninth verse. The sacred sevenfold gift. That sacred sevenfold gift which is sought here is the seven gifts of the Holy Spirit, who is therefore called sevenfold in his gift and sevenfold, and seven-powerful, as in the explanation of the hymn “Veni creator spiritus,” treated at greater length in the first book, where you will find the sevenfold Spirit and his seven sacred gifts explained. Nor does it weary me to repeat here what was said a little before, namely, that this use of the word in the fourth repetition here is not pointless. For besides the elegance of the phrasing, it also has a greater force in expressing our feeling and a more effective power of petition, since with God there is favor in persistent diligence in action, importunity, and persevering persistence. And this is fittingly indicated when the very word of petition is frequently repeated, and again and again pressed upon the ears of God. De

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EXPO. 309 De sancto spiritu: alia profa. Vx iocunda, lux insignis: 6 Panes legis primitiui: Qua de throno missus ignis Sub una sunt adoptiui: 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 uctusti: Pignus sponsæ: quam reuisit Sunt capaces noui musti Die quinquagesima. Vasa parat uidua: 4 Post dulcorem mel-leum: 12 Liquorem dat Heli-seus. Petra fudit oleum, Nobis sacrum rorem Petra iam firmissima. deus 5 In tabellis saxeis, Si corda sint congrua. Non in linguis igneis: 13 Non hoc musto uel li-quore, Lex de monte populo. Non hoc sumus digni ro-re, 6 Paucis cordis nouitas Si discordes moribus Et linguarum unitas: 14 In obscuris uel diuisis, Datur in cænaculo. Non potest hæc paraclisis 7 O quàm fælix quàm fe-stiua. Habitare cordibus. Dies: in qua primitiua 15 Consolator alme ue-ni, Fundatur ecclesia. Linguas rege, corda leni. 8 Viuæ sunt primitiæ Nihil fellis aut ueneni, Nascentis ecclesiæ: Sub tua præsentia. Triæ primum millia. 16 Nihil iucundum, nil amoenum. V Nil

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EXPO. 309 On the Holy Spirit: another hymn. 1 A joyful voice, a radiant light: 6 The firstfruits of the Law, That from the throne was sent, fire, Are adopted under one: Into Christ’s disciples. By faith, two peoples. 2 It fills hearts, enriches tongues: 10 He placed himself between the two: It invites us to harmony, And so made the two one, Of tongues, of the heart’s measures. The stone, the head of the corner. 3 Christ sent what he promised, 11 The strength of the new, not the old: The pledge of the bride, whom he revisited They are capable of new wine; On the fiftieth day. He prepares vessels for the widow: 4 After the sweetness of honey: 12 Elisha gives the liquid. The rock poured forth oil, For us, the holy dew of God, The rock now most firmly set. If hearts be fitting. 5 On stone tablets, 13 Not with this wine, nor liquid, Not in fiery tongues: Not worthy are we of this dew, The Law from the mountain to the people. If we are discordant in our ways. 6 A few hearts renewed 14 In dark places or divided ones, And tongues made one: This Paraclete cannot It is given in the upper room. Dwell in hearts. 7 O how happy, how festive 15 Come, gracious Consoler, The day, in which the primitive Guide tongues, soothe hearts. The Church is founded. Let there be nothing of gall or poison, 8 Living are the firstfruits Under your presence. Of the newly born Church: 16 Nothing pleasant, nothing lovely. Three thousand at first. V Nil

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PROSA. Nil salubre nil serenum, Tu qui condis omne bonum, Nihil dulce nihil plenum, Cor ad laudem redde pronum Nisi tua gratia. Nostræ linguæ formans sonum 17 Tu lumen es & unguentum, In tua præconia. Tu cæleste condimentum. 20 Tu purga nos à peccatis, Aquæ ditans elementum Author ipse puritatis, Virtute mysterii. Et in Christo renouatis, 18 Noua facti creatura, Da perfectæ nouitatis, Te laudamus mente pura. Plena nobis gaudia. Amen. Gratiæ nunc, sed natura Hæc prosa rythmicæ consonantiæ normam exactè servat: Prius iræ filij. persimilis quantum ad compositionis formam illi prosæ prius 19 Tu qui dator es & donum, explicatæ. Zima vetus expurgetur. Author eius: Adam de sancto Victore. Commendatur in ea multiariam mysterium missionis spiritus sancti in apostolos: & variis antiquæ legis figuris ac factis præsignatum fuisse ostenditur. Deinde ad spiritum sanctum dirigitur totius ecclesiæ oratio: petens vt nos peccatis expurgatos ducat in æterna cæli tabernacula. 2 ANNOTATIONES. In secundo versu. Lingue, cordis modulos. Tunc moduli cordis sunt concordes ipsi linguæ: quando illud dei præconium quod lingua personat, etiam ipsum cor piè meditatur, vt non solum lingua proferat diuinarum laudum modulationem: sed & cor illarum sensum lententiâmque attendat: vt cum apostolo psallam[us] spiritu, psallamus & mente. Quocirca manifestum est, hoc loco nomen illud lingua, datiui esse casus: & cum adiecti- uo concordes ordinari. 3 | || In tertio versu. Christus misit quod promisit. Enim- uerò promiserat discipulis dominus noster. Ego rogabo patrem: & alium paraclitum dabit vobis. Et iterum. Si non

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PROSE. Nothing wholesome, nothing serene, You who establish every good thing, Nothing sweet, nothing full, Make the heart inclined to praise Except by your grace. Shaping the sound of our language 17 You are light and ointment, Into your praises. You are the heavenly seasoning. 20 Cleanse us from sins, The element of water enriched O Author himself of purity, By the power of mystery. And, renewed in Christ, 18 Having become a new creature, Grant us the fullness of perfect newness, We praise you with a pure mind. Full of joy for us. Amen. Grace now, whereas by nature This prose exactly observes the rule of rhythmic harmony: Previously children of wrath. very similar, as to the form of composition, to the prose explained before. 19 You who are giver and gift, The old leaven is to be purged away. Its author: Adam of Saint Victor. In it the mystery of the sending of the Holy Spirit to the apostles is commended in many ways: and it is shown that it was prefigured by various figures and deeds of the ancient law. Then the prayer of the whole Church is directed to the Holy Spirit, asking that, cleansed from sins, he may lead us into the eternal tents of heaven. 2 ANNOTATIONS. On the second verse. The tongue's modulations of the heart. Then the heart's modulations are in harmony with the tongue: when that proclamation of God which the tongue sounds forth is also devoutly meditated upon by the heart, so that not only does the tongue utter the modulation of divine praises, but the heart also attends to their meaning and sense; so that, with the apostle, we may sing with the spirit, and we may sing also with the mind. Therefore it is clear that in this place that noun tongue is in the dative case, and is to be placed in agreement with the adjective. 3 | || On the third verse. Christ sent what he promised. For indeed our Lord had promised the disciples: I will ask the Father, and he will give you another Paraclete. And again. If not

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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 die 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 fau- 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 & fauum. 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- nedi xit 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 sit inun- ctio. Sæpius item in scriptura, vnctionis nomine spiritus sanctus intelligitur. Itaque huius versus sent[enti]aria est: quòd post euangelij doctrinam Christus profudit in discipulos spiritus sancti charismata. V ij In

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EXPO. 307 “I will 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. This, then, is the pledge of his love for the Church, his bride: faithfully and truly he sent him on the day of Pentecost. And rightly here the Holy Spirit is called a pledge. For by that same name he is also designated by blessed Paul: when he writes to the Corinthians, “Now he who confirms us with you in Christ and who has anointed us is God; and who has sealed us and given the pledge of the Spirit in our hearts.” Again, in another place, to the same people: “Now he who has made 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 possession.” Finally, on the fiftieth day after his resurrection, Christ revisited his bride, the Church: not indeed in his own person, but in the mission of the Holy Spirit, who is of the same substance and nature as he is. 4 In the fourth verse. “After the sweetness of honey.” By the sweetness of the honey that flowed from the rock, the evangelical teaching is rightly understood here, which flowed forth 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; more than honey to my mouth.” And again: “The judgments of the Lord are right, justified in themselves. More desirable than gold and many precious stones, and sweeter than honey and the honeycomb.” What words of the Lord could you give that are holier and more august than those contained in the Gospel, set forth by the divine mouth of Christ? By oil, however, the Holy Spirit and the pouring out of his grace upon men are aptly understood, according to the manner of Scripture. For speaking of the Holy Spirit, God the Father says to the Son 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.” But by oil there is anointing. Likewise, very often in Scripture the Holy Spirit is understood by the name of anointing. Therefore the meaning of this verse is that, after the doctrine of the Gospel, Christ poured out upon the disciples the gifts of the Holy Spirit. V ij In

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308 PROSA. < Exod.20.> 5 In quinto versu. In tabellis saxeis. Datio legis Mosai cc in monte Sinai, quinquagesimo, die post egressum filiorum Israel de Aegypto facta ipsi populo: figura fuit missionis spiritus sancti in discipulos in die pentecostes. Inter illam tamen & hanc: lata est differentia. Nam lex Moysi descripta fuit in tabulis lapideis: vt refert Exodus. Lex autem < Exod.31> noua per spiritus sancti missionem promulgata: in cor dibus hominum vt viuis tabulis est scripta, quemadmodu[m] per Hieremiam promiserat dominus his verbis. Ecce dies venient dicit dominus: & feriam domui Israel & domui Iuda foedus nouum. Non secundum pactum quod pepigi cu[m] patribus vestris: in die qua apprehendi manum eorum vt < Hiere.31> educerem eos de terra Aegypti. Sed hoc erit pactum quod feriam cum domo Israel. Post dies illos dicit dominus dabo legem meam in visceribus eorum: & in corde eorum scribam eam, & ero eis in deum: & ipsi erunt mihi in populum. Rursum lex Moysi non data est in linguis igneis: sed fulgure, tonitruo & lampadibus ardentibus, quę terrorem < Exod.16.> incutiant. Spiritus autem sanctus, in specie linguarum ignearum missus est ad signandum suæ virtutis effectu: quòd diuersarum linguarum sermonem in discipulis adunaret, & in ipsis linguas omnes vniret. Insuper lex Moysi toti populo Israelitico est denunciata: loquente domino. Spiritus autem sanctus & per eum lex noua, paucis est primum collata, vt pote centum & viginti fidelibus congregatis in vnum: sed per quos toti mundo propaganda esset ipsa legis nouitas. Denique lex Moysi data est de monte: & < Exo.20> in vertice montis Sinai. Lex verò noua in coenaculo sancto vbi erant discipuli congregati & perseverantes in oratione. < Act.2.> 8 In octavo versu. Viuæ sunt primitiæ. In lege Moysi, ipso die pentecostes offerebatur domino sacrificium de primitiis frugum: & iussæ fuerunt eo die domino offerri primitiæ, vt habet Leuiticus. Ita mysticè in ipso die pentecostes: < Leui.23.> oblata sunt domino ab apostolis primitiæ credentiu[m]. Vnde nascentis ecclesiæ, primitiæ viuæ: sunt illi qui post effusionem spiritus sancti in discipulos, primi crediderunt Illi autem in actis apostolorum, trium milium complere dicuntur < Act.2.> numerum. Nam post sermonem beati Petri illo die factum ad populum: subiungit beatus Lucas. Qui ergo re- ceperunt

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308 PROSE. < Exod. 20.> 5 In the fifth verse. On tablets of stone. The giving of the Mosaic law on Mount Sinai, on the fiftieth day after the departure of the children of Israel from Egypt, was made to that people as a figure of the sending of the Holy Spirit to the disciples on the day of Pentecost. Yet between that and this there is a great difference. For the law of Moses was written on stone tablets, as Exodus relates. But the new law, < Exod. 31> promulgated by the mission of the Holy Spirit, is written in the hearts of men, as on living tablets; just as the Lord had promised through Jeremiah in these words: Behold, days are coming, says the Lord, and I will make a new covenant with the house of Israel and the house of Judah. Not according to the covenant that I made with your fathers, on the day when I took them by the hand to < Hiere. 31> lead them out of the land of Egypt. But this shall be the covenant that I will make with the house of Israel. After those days, says the Lord, I will give my law within their inward parts, and I will write it in their hearts, and I will be their God, and they shall be my people. Again, the law of Moses was not given in tongues of fire, but with lightning, thunder, and burning lamps, things that < Exod. 16.> inspire terror. The Holy Spirit, however, was sent in the form of tongues of fire to signify by the effect of his power that he united the speech of different languages in the disciples, and in them brought together all tongues. Moreover, the law of Moses was proclaimed to the whole people of Israel, the Lord speaking. But the Holy Spirit, and through him the new law, was first given to a few, namely to the one hundred and twenty faithful gathered together as one; yet through them the newness of the law was to be spread throughout the whole world. Finally, the law of Moses was given from the mountain, and < Exo. 20> on the summit of Mount Sinai. But the new law was given in the holy upper room where the disciples were gathered and persevered in prayer. < Act. 2.> 8 In the eighth verse. The firstfruits are living. Under the law of Moses, on the very day of Pentecost a sacrifice from the firstfruits of the crops was offered to the Lord; and on that day the firstfruits were commanded to be offered to the Lord, as Leviticus has it. Thus mystically, on that very day of Pentecost, < Leui. 23.> the firstfruits of believers were offered to the Lord by the apostles. Whence the firstfruits of the nascent Church, living firstfruits, are those who, after the outpouring of the Holy Spirit upon the disciples, first believed. In the Acts of the Apostles, however, they are said to amount to the number of three thousand. For after the sermon of blessed Peter made to the people on that day, blessed Luke adds: Those therefore who received

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EXO. 309 ceperunt sermonem eius: baptizati sunt, & appositæ sunt in illa die animæ circiter tria milia. 9 In nono versu. Panes legis primitiui. In die pentecostes, quinquagesimo scilicet post pascha: filij Israel secundum instituta veteris legis in Leuitico declarata, debuerût <Levi.23> offerre domino duos panes primitlarum de duab[us] decimis similæ fermentatæ, decoquendos in primitias domini. Ita in exordio nascentis ecclesiæ, succedente figuris veritate: in die pentecostes quo spiritus sanctus missus est in apostolos, duo panes primitiarum mystici: sunt oblati domino, vt pote duo populi: Iudaicus & gentilis, vocati in adoptione gratiæ sub vna fide Christi. Tunc enim & Iudæorum populus & gentium, coepit per apostolorum prædicationem domino <Psal.177> offerri in obsequium fidei. 10 In decimo versu. Se duobus interiecit. Christus secundum sententiam psalmi sæpius ante adductam, est lapis ab ædificantibus reprobatus: factus tamen à deo in caput anguli. Et in huiusmodi compage spirituali: interiecit seipsum Christus duobus illis populis, Iudæorum scilicet & ge tium, quia seipsum eis intermedium constituit: vt vtrunq[ue]; in se connecteret & hoc pacto duos illos populos fecit vnum populum: scilicet Christianum. In primitiua enim ecclesia, & ex Iudæis & ex gentibus sumpti sunt: qui credentium ecclesiam & coetum constituerunt. 11 In vndecimo versu. Vtres noui non vetusti. Iste locus sumptus est ex evangelio: vbi dominus ait turbis Iudæorum. Neque mittunt vinum nouum in vtres veteres, alioquin rumpuntur vtres: & vinum effuditur & vtres perreunt, sed vinum nouum in vtres nouos mittunt: & ambo <Mat.9.> conservantur. Quem locum expones Remigius ait. Vtres veteres appellat Christus suos discipulos, qui ante passionem suam nondum perfectè erant innouati: Vinum nouu[m] appellat plenitudinem spiritus sancti, & profunda cælestium mysteriorum: quæ tunc discipuli ferre non poteru[n]t Sed post resurrectionem vtres noui facti fuerunt, & vinum nouum receperunt, quando spiritus sanctus repleuit cordaeorum. Vnde quidam dixerunt: omnes isti musto pleni sunt. Hæc Remigius. Ex culus verbis sententia hui[us] versus quantum ad duas primas eius clausulas: est intellectui satis perua. Tertia nanque clausula eiusdem ad sequentis V iii

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EXO. 309 they received his word: they were baptized, and there were added on that day about three thousand souls. 9 In the ninth verse. The firstfruits loaves of the Law. On the day of Pentecost, that is, the fiftieth after Passover, the children of Israel, according to the institutions of the old law declared in Leviticus, ought <Levi.23> to offer to the Lord two loaves of firstfruits from two tenths of fermented flour, to be baked as firstfruits to the Lord. Thus in the beginning of the rising Church, truth succeeding the figures: on the day of Pentecost, when the Holy Spirit was sent upon the apostles, two mystical firstfruits loaves were offered to the Lord, namely the two peoples, Jewish and Gentile, called into the adoption of grace under the one faith of Christ. For then both the people of the Jews and of the nations began, through the preaching of the apostles, to be offered to the Lord <Psal.177> in the service of faith. 10 In the tenth verse. He placed himself between the two. Christ, according to the meaning of the psalm often cited before, is the stone rejected by the builders, yet made by God into the head of the corner. And in this spiritual structure, Christ placed himself between those two peoples, namely the Jews and the Gentiles, because he made himself a mediator between them: so that he might connect both in himself, and by this means made those two peoples one people, namely Christian. For in the primitive Church, from both the Jews and the Gentiles there were taken those who made up the Church and assembly of believers. 11 In the eleventh verse. New wineskins, not old. This passage is taken from the Gospel, where the Lord says to the crowds of the Jews: Neither do they put new wine into old wineskins, otherwise the wineskins burst, and the wine is poured out and the wineskins perish, but they put new wine into new wineskins, and both are <Mat.9.> preserved. On this passage Remigius says: Christ calls his disciples old wineskins, who before his passion were not yet perfectly renewed: he calls the new wine the fullness of the Holy Spirit and the deep things of heavenly mysteries, which then the disciples were not able to bear. But after the Resurrection they became new wineskins and received new wine, when the Holy Spirit filled their hearts. Hence some said: All these are full of new wine. This is Remigius. From whose words the meaning of this verse in regard to its first two clauses is sufficiently clear to the understanding. The third clause, however, of the same belongs to the following V iii

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310 PROSA. tis versus pertinet sententiam: & ad illam debet referri, vt mox constabit. 4. Reg. 4. 12 In duodecimo versus. 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[ue] 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 versus. 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 versus. 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 lauactu[m] conficiant, quo asper- si

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310 PROSE. this verse pertains to the statement: and it must be referred to that, as will soon be clear. 4. Reg. 4. 12 In the twelfth verse. Elisha gives liquid. When a certain woman among the wives of the prophets complained to Elisha that, after her husband had died, the creditor wished to take her two sons and reduce them to slavery until the debt should be paid, Elisha ordered her to borrow many empty vessels and to pour into each of them some of the oil which he said she had. When she had done this, the oil poured into the vessels was multiplied so greatly that all of them were filled with oil right up to the brim. When this had been reported to Elisha, he ordered that she sell that oil and satisfy the creditor, and from what remained she and her sons should live. Mystically, however, that oil is understood to mean the grace of the Holy Spirit, which, God being signified by Elisha, is abundantly bestowed on us by the widow, provided we have empty vessels: that is, our hearts not filled with wickedness, but suitably disposed for the reception of this sacred liquid. 14 In the fourteenth verse. This consolation cannot be. Just as the Greek paracletus, or paraclitus, means the same thing as “consoler,” and is chiefly taken in the sacred writings for the Holy Spirit, so paraclisis, seos, signifies consolation, and the grace of the Holy Spirit, the comforter of sad hearts. Since, then, it was said a little before that God grants us the sacred dew of the Holy Spirit, provided the vessels of our hearts are suitable for receiving it, this verse appropriately shows what makes our hearts unprepared for the reception of sacred charisms, expressing especially two things which are an impediment to such great goods, namely, the darkness of the heart and its obscuration through sins, and the discord of souls through disputes and hatreds. For since the Holy Spirit is spiritual light, and God is peace and love, he will never choose for himself a dwelling or seat either in darkened hearts or in hearts divided from one another by disagreements and quarrels. 17 In the seventeenth verse. The enriching element of waters. This is thought to be said both because at the beginning of the creation of the world the Spirit of the Lord was borne over the waters, as was said above, and also because by his power the Holy Spirit sanctifies the waters, so that they may accomplish the salutary washing of baptism, by which, when sprinkled

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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 appasuit, ad significandum quòd in baptismo ritè suscepto datur spiritus sanctus. < Ioan. 1.> 18 In decimo octauo 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 coetum & 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 mali, no[n] sis bona data dare filiis vestris: quantò magis pater vester Viiiij cæle-

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EXPO. 311 if men are washed from their sins, and made new creatures in Christ, reborn of water and the Holy Spirit. Whence also, upon Christ baptized in Jordan, the Holy Spirit appeared, to signify that in baptism, rightly received, the Holy Spirit is given. < Ioan. 1.> 18 In the eighteenth verse. Grace now, but nature. When we are born, still defiled with the stain of original sin, we are children of wrath, of curse, and of perdition: as the blessed Paul says to the Ephesians. “We were by nature children of wrath, even as the others.” 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 heirs of the kingdom, through such spiritual regeneration in Christ. < Eph. 2.> For then we are born of God, and made children of God. Yet we must strive above all things that we may keep intact and inviolate within us this sonship of God, received in baptism, by sincere faith and the fruit of good works. Lest through our negligence, having lost so great a dignity whereby we are called and are the children of God, we fall from the number of the children of God, and become children of Satan by imitation of him and by the fulfilling of his desires. For so much the heavier will our guilt be, if we fall away from the lot of the children of God through the irrational impulses of our desires, as the greater was the favor of God toward us, whereby he enrolled us in the company and number of his children, and poured out his Holy Spirit into our hearts, as a guest and inhabitant of our souls. If we do him despite, driving him from us by sins and willingly admitting the spirit of Satan into the innermost chambers of our heart, we shall not escape the avenging wrath of God, from which may the Spirit of all goodness preserve us by his kindness. 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 on men, as sacred Paul shows, writing thus 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 same Spirit, dividing to every man severally as he will.” He is also the gift: because he is given by God to those who ask that he may be given them, as the Lord testifies in the Gospel. “If you, being evil, 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 creates every good thing: that is, he makes, produces, and forms it, because he is the spirit of all things; and from him every good thing flows into creatures, to whom goodness is also especially attributed. On the Holy Spirit: another prose. Simple in essence, 9 So on Sinai, the divine law Sevenfold grace, Has been laid upon the guilty. May the Spirit reform us, 10 A law of fear, not of love, 2 Let him search the darkness of the heart, Punishing unlawful things. And the enticements of the flesh 11 Behold, the chosen fathers, Are light sent from heaven. Have become new gods, 3 The law came before in figure, They loose the bonds of guilt. The penal law, the dark law, 12 They rain by the word, they thunder The light of the Gospel. with threats, 4 Spiritual understanding With new tongues and teachings Covered with literal foliage, Miracles make harmony: Let it come forth in public. 13 Bringing care to the sick, 5 The law from the mountain to the people, It condemns disease, not nature, To the few in the upper room, Pursuing crimes. A new grace is given. 14 It presses the guilty and chastises, 6 The place teaches us Now it looses, now it binds, Of the commandments or of the gifts With free power. What the eminence is. 15 This day bears the figure 7 Fire, the blast of the trumpet, Of the jubilee, if you ask to be told Crash with darkness, The mysteries. The movement of lamps. 16 In which, with three thousand 8 They strike terror, Running to the faith, Yet they do not foster love, The Church springs up. Which the anointing poured out. Jubilee

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EXPO. 34 17 Iubileus est uocatus, peccatis, Vel dimittens uel mutatus Liberet lex charitatis. Ad priores uocans status, Et perfectæ libertatis Res distractas libere. Dignos reddat munere. 18 Nos distractos sub Amen: Hæc prosa, rythmicæ co[n]positionis tenet legem, perinde atque ea quæ superius est declarata. Mane prima sabbati. Id tamen vltra illam habet speciale: quòd in nono & decimo versu duas tantu[m] habet clausulas rythmicas, quarum prior consonantiam syllabarum seruat in sui ipsius medio & fine, posterior verò clausula vnius datorum versuum respondet in simili desinentia posteriori clausulæ al terius versus. Author eius, Adam de sancto Victore. Celebratur in ea claris laudibus spiritus sancti missio in discipulos: per quam lex noua est promulgata, ipsiusque nouæ legis supra veterem multiplex excellentia & dignitas assignatur. Apostolorum item, qui noui testaméti sunt patres, magna virtus & operâdi energia depromitur, & demùm ipsius diei pentecostes ad annum jubileum Iudæorum fit comparatio, in conditionum ac proprietatu[m] quædam affinitate. 1 ANNOTATIONIS. In primo versus. Simplex in essentia. Salomon in libro Sapientiæ dicit de ipsa superdiuina sapientia, quòd in ea est spiritus intelligentiæ sancto, vnicus, multiplex, subtilis, disert[us], mobilis, incoinqulnatus, & ita de cæteris eius proprietatibus: quas deinde subnectit. Sed quisnam est spiritus æternæ sapientiæ: nisi spiritus sanctus? qui ab apostolo spiritus filij & spiritus Christi nominatur. Christus aut, dei virt[us] est & dei sapientia. Est igitur spiritus sanctus: & & vnicus & multiplex, vnicus in substantia: multiplex in donis, quod etiam hic insinuatur cum dicitur ipse spiritus simplex ac indiuiduus in essentia, septiformis tamen gratia ac munere, perinde atque vnicus natura est sol: multiplices tamen operationes efficit in hæc inferiora, quæ vegetat, fouet, illuminat, calefacit ac viuificat. Et vnicia in corpore nostro est anima: multorum tamen operum secundum diuersas virtutes suas effectiua. In

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EXPO. 34 17 Jubilee is called, by sins, Either pardoning or changing, let the law of charity set free. Calling back to former states, and of perfect freedom, Let it freely set apart things that were scattered. Let it make the worthy by gift. 18 About us scattered under Amen: This prose holds the law of rhythmic composition, in the same way as that which has been explained above. “At daybreak, on the first day of the week.” Yet it has something special beyond that: namely, that in the ninth and tenth verse it has only two rhythmic clauses, of which the first preserves the consonance of syllables in its own middle and end, but the latter clause of one of the given verses corresponds in similar ending to the latter clause of the other verse. Its author is Adam of Saint Victor. In it is celebrated with clear praises the sending of the Holy Spirit to the disciples: through which the new law was promulgated, and the manifold excellence and dignity of the new law itself above the old is assigned. Likewise the great power and energy of the Apostles, who are the fathers of the New Testament, is brought forth, and finally a comparison is made between Pentecost and the Jewish Jubilee year, in certain likenesses of conditions and properties. 1 ANNOTATION. In the first verse. Simple in essence. Solomon in the Book of Wisdom says of that superdivine wisdom that in it is the spirit of understanding, holy, one, manifold, subtle, eloquent, mobile, unpolluted, and so on regarding the rest of its properties, which he then adds. But who is the spirit of eternal wisdom, unless the Holy Spirit? who is named by the Apostle the spirit of the Son and the spirit of Christ. But Christ is the power of God and the wisdom of God. Therefore the Holy Spirit is both one and manifold, one in substance, manifold in gifts; which is also indicated here when it is said that the Spirit itself is simple and indivisible in essence, yet sevenfold in grace and gift, just as the sun is one by nature, yet produces manifold operations in these lower things, which it quickens, nourishes, illuminates, warms, and gives life. And the soul is one in our body, yet productive of many works according to its diverse powers. In

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314 PROSA. 3 In tertio versu. Lex præcessit in figura. A tertio ver su vsque ad decimum fit veteris legis ad nouam quantum ad excellentiæ & dationis earum habitudine collatio, vt pote quòd illa figura est, hæc veritas, illa dura ac grauis: hæc suauis & leuis, illa vmbra, hæc lumen, illa literam ha bet occidentem, hæc spiritum viuificantem, illa sub velamine ac corticæ literæ sensum spiritualé occultat, hæc occultatum detegit ac revelat. Illa in monte data est: hæc in coenaculo, illa toti populo: hæc paucis discipulis. Illa in clangore buccinæ, fulgore, tonitruo, igne & fumo, hæc in vehementi sono, aduenientis spiritus sancti nuncio, & linguis igneis, Illa in terrore est data ad incutiendum timorem, hæc in placido ignis innocui delapsu qui foueat amorem. Denique illa duæ ceruicis populo est imposita in servitutem: hæc superni patris filiis in libertatem. Postremùm illa timoris est lex & rigoris: hæc verò amoris & lenitatis. 11 In vndecimo versu. Ecce patres prælecti. Ab vndecimo versu vsque ad decimumquartum, sanctorum apostolorum qui primitias sancti spiritus acceperunt, ponitur multiplex commendatio. Dicuntur enim primu[m] patres prælecti, quonia[m] præ alijs electi sunt vt noui testaméti sint non solu[m] patres sed & patriarchæ, figurati per duo decim veteris testamenti patriarchas. Dicuntur & dij per participationem effecti, quoniam spiritus sanctus illis superueniens deiformes illos reddidit, & propemodum diui nos, de quibus intelligitur illud psalmi. Principes populum congregati sunt cum deo Abraham, quoniam dij, fortes terræ vehementer elati sunt. Apostoli quoque pluunt verbo quoniam salutaré doctrinæ suæ imbrem aridis hominum mentibus vna voce instillarunt, ad proferendum fructum salutis. Idcirco nubium nomine signantur apud Esaïam: cum ait. Qui sunt hi qui vt nubes volant: & quasi columbæ ad fenestras suas? Tonat itidem minis: nam vox eorum vehemens & æterna malis supplicia comminu[n]s ac interminu[n]s, more tonitrui commouit animos auditorum. Vnde psalmus de eorum prædicatione dicit. Vox tonitrui tui in rota. Alluxerunt corruscationes tuæ orbi terræ: comota Esa. 76 est & contremuit terra. Præterea eorum doctrinis consonant miracula: quoniam doctrinam suam signorum nouitate

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314 PROSE. 3 On the third verse. The Law went before in figure. From the third verse to the tenth there is a comparison made of the old law with the new, as to the excellence and the manner of their giving; for that is a figure, this is truth; that is harsh and heavy, this sweet and light; that is a shadow, this a light; that has the letter killing, this the spirit giving life; that, under a veil and the bark of the letter, hides the spiritual sense, this uncovers and reveals what was hidden. That was given on the mountain; this in an upper room; that to the whole people; this to a few disciples. That was amid the sound of a trumpet, lightning, thunder, fire, and smoke; this in the mighty sound announcing the coming of the Holy Spirit and in tongues of fire. That was given in terror, to strike fear; this in the gentle descent of a harmless fire, which fosters love. Finally, that law was imposed on a people of stiff neck for servitude; this on the sons of the heavenly Father for liberty. Lastly, that is a law of fear and severity; this truly of love and gentleness. 11 On the eleventh verse. Behold the chosen fathers. From the eleventh verse to the fourteenth, there is set forth a manifold praise of the holy apostles, who received the first fruits of the Holy Spirit. For they are called, first, chosen fathers, because they were chosen before others, so that of the New Testament they might be not only fathers but also patriarchs, prefigured by the twelve patriarchs of the Old Testament. They are also called gods by participation made such, because the Holy Spirit, coming upon them, made them godlike, and almost divine; concerning whom that saying of the psalm is understood: “The rulers of the people are gathered together with the God of Abraham, for the gods, the strong of the earth, have been greatly exalted.” The apostles likewise rain down the word, because with one voice they poured the saving shower of their teaching into the dry minds of men, to bring forth the fruit of salvation. For this reason they are marked with the name of clouds in Isaiah, where he says: “Who are these that fly as clouds and as doves to their windows?” They thunder also with threats; for their voice, mighty and eternal, crushing and denouncing the punishments of evils, stirred the minds of the hearers like thunder. Whence the psalm says of their preaching: “The voice of thy thunder was in the wheel; thy lightnings shone upon the world; the earth was moved and trembled.” Moreover, miracles agree with their teaching, because by the novelty of signs their doctrine

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EXO. 315 monitate & virtute confirmarunt, vt ait Marcus. Illi autem profecti prædicauerunt vbique domino cooperante: & sermonem confirmante sequentibus signis. Denique quòd ligandi atque soluendi habeant potestatem: ex verbis domini apud Matthæum capitulo decimo octauo, & apud Ioannem capitulo vicesimo est manifestum. 15 In decimoquinto versu. <Marc. 16> Typum gerit Iubilei. Ab hoc versu vsque ad finem, dies iste adventus spiritus sancti in discipulos comparatur anno Iubileo Iudæoru[m] (qui & quinquagesimus dictus est: quòd quinquagesimo quoque anno obuenit) in conformitate proprietatum: quæ Iudæis quidem carnaliter, nobis autem spiritualiter conveniunt. Nempe Iubileus interpretatur (vt hic ait) dimittens vel mutatus: quòd eo anno debita dimittebantur, & qui ante serui erant manumittebantur, exules reuertebantur in patriam, & vnsuisque ad domum & possessionem suam redibat: quam ante vendiderat, vt ex vice-simoquinto capite Leuitici constat. Et ita mutabatur prior rerum status atque conditio: in meliorem. Nam qui ante serui erant: tunc effecti sunt liberi. Et prius natali solo extorres: tunc illius facti sunt incolæ, denique prius suis agris aut domibus destituti: tunc efficiebantur eorum possessores, & prius debitores: tunc absoluti debitis. Hæc autem omnia: spiritualiter in hominibus completa sunt per aduentum spiritus sancti. Nam debita peccatorum relaxata sunt, seruitus peccati adempta, virtutum reddita possessio: postquam sub peccato fuimus venundati, & in cæli patriam concessus reditus: à quo fueramus exclusi. Porrò secundum alios iubileus interpretatur initiatus siue remissius, quòd annus ille quinquagesimus ex diutuina constitutione deo consecratus, mancipatusque crederetur, atque remissionem debiti & seruituti indulgens. Hæc autem interpretatio etiam rectè conueuit temporis missionis spiritus sancti: per quem prius idolorum cultui dediti, dei sacris sunt initiati, illiusque addicti obsequio: ac peccatorum suorum remissionem consecuti. Desanto

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EXO. 315 were strengthened by signs and power, as Mark says. But they went forth and preached everywhere, the Lord working with them: and confirming the word with accompanying signs. Finally, that they have power to bind and to loose is manifest from the words of the Lord in Matthew, chapter eighteen, and in John, chapter twenty. 15 In the fifteenth verse. <Marc. 16> It bears the figure of the Jubilee. From this verse to the end, this day of the coming of the Holy Spirit upon the disciples is compared to the Jewish year of Jubilee (which was also called the fiftieth, because it also occurred every fiftieth year) in the conformity of properties which indeed belong to the Jews carnally, but to us spiritually. Namely, Jubilee is interpreted (as he says here) as releasing or changing: because in that year debts were released, and those who had been slaves were set free, exiles returned to their native land, and each one went back to his house and possession: which he had formerly sold, as is clear from the twenty-fifth chapter of Leviticus. And thus the former state and condition of things was changed for the better. For those who had formerly been slaves: then became free. And those previously banished from their native soil: then became its inhabitants. Finally, those previously deprived of their fields or houses: then became their owners, and those previously debtors: then were freed from debts. All these things however were spiritually fulfilled in men through the coming of the Holy Spirit. For the debts of sins were remitted, the slavery of sin taken away, the possession of virtues restored: after we had been sold under sin, and the return to the homeland of heaven granted: from which we had been shut out. Moreover, according to others, Jubilee is interpreted as initiated or more remitted, because that fiftieth year, consecrated to God by long-standing institution, was believed to be devoted and dedicated, and granting remission of debt and slavery. This interpretation also rightly suits the time of the sending of the Holy Spirit: through whom those formerly devoted to the worship of idols were initiated into the rites of God, and bound to his service: and received the remission of their sins. Desanto

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316 PROSA. De sancto spiritu: alia prosa. Qvi procedis ab utroque: Genitore, genitóque, Pariter paraclite, 2 Redde linguas eloquentes, Fac feruentes in te mentes Flamma tua diuite. 3 Amor patris filiúq;, Par amborum, & utrique Compar & consimilis. 4 Cuncta reples, cuncta foues, Astra regis, cælum mo- ues: Permanens immobilis. 5 Lumen clarum, lumen charum, Internarum tenebrarum Effugas caliginem. 6 Per te mundi sunt mun dati: Tu peccatum & peccati Destruis rubiginem. 7 Veritatem notam facis, Et ostendis uiam pacis, Et iter iustitiæ. 8 Peruersorum corda ui tas Et bonorum corda ditas Munere scientiæ. 9 Te docente: nil obscurum Te præsente, nil impurum, Sub tua præsentia. 10 Gloriatur mens iocunda. Per te læta, per te mundæ Gaudet conscientia 11 Tu commutas elemetæ: Per te suam sacramenta Habent efficaciam. 12 Tu noeiuam uim repellis: Tu confutas & refellis Hostium nequitiam. 13 Quado uenis: corda lenis. Quando subis: atræ nubis Effugit obscuritas. 14 Sacer ignis, pectus ignis. Non comburis: sed à curis Purgas, quando uisitas. 15 Mentes prius imperitas, Et sopitas & oblitas, Erudis & excitas. 16 Foues linguas, formas sonum. Cor ad bonu[m] facit pranu[m], A te

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316 PROSE. Of the Holy Spirit: another prose. Who proceedest from both: From the Father and the Son, Likewise, O Paraclete, 2 Restore eloquent tongues, Make hearts burn in thee With thy rich flame. 3 Love of the Father and the Son, Equal of both, and to each Comparable and like. 4 Thou fillest all things, thou cherishest all things, Thou rulest the stars, thou movest heaven: Remaining unmoved. 5 Bright light, dear light, Thou drivest away the darkness of inward shadows. 6 Through thee the world is made clean: Thou destroyest sin and the rust of sin. 7 Thou makest known the truth, And showest the way of peace, And the path of justice. 8 Thou enlivenest the hearts of the perverse, And enrichest the hearts of the good With the gift of knowledge. 9 When thou teachest: nothing is obscure; When thou art present, nothing is impure, Under thy presence. 10 The joyful mind glories. Through thee it rejoices, through thee it is made pure, The conscience is glad. 11 Thou changest the elements: Through thee the sacraments Have their efficacy. 12 Thou repellest harmful force: Thou confoundest and refutest The wickedness of enemies. 13 When thou comest: thou soothest hearts. When thou enterest: the darkness Of the black cloud flees. 14 Sacred fire, fire of the heart, Thou dost not burn: but from cares Thou purgest, when thou visitest. 15 Minds formerly untaught, And asleep and forgotten, Thou dost instruct and rouse. 16 Thou fosterest tongues, thou givest form to sound. The heart is made good by thee, A te

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EXPO. 317 Ate data charitas. Nos si placet consoleris: 17 O iuuamen oppressorum, Et credentes populos. O solamen miserorum, 22 Par maiestas personarum: Pauperum refugium. Par potestas est earum, 18 Da contemptum terrenorum Et communis deitas. Ac amorem supernorum 23 Tu procedens à duo- Trahe desiderium. bus, 19 Pelle mala, tergesordes. Coæqualis es ambobus, Et discordes fac concordes. In nullo disparitas. Et affer præsidium. 24 Quia tantus es [mercurius] talis 20 Tu qui quondam uisitasti. Quantus pater est [mercurius] qualis. Docuisti, confortasti, Seruorum humilitas. Timentes discipulos. 25 Deo patri, filioq[ue] 21 Visitare nos digneris. Redemptori, tibi quoque, Laudes reddat debitas. Amen. In hac prosa, consimilis ratio rythmicæ compositio- nis obseruata conspicitur, sicut in penultima. Lux iucuncunda lux insignis, præter id id quod in decimotertio & decimoquarto versu non habet prima clausula responsum in exitu syllabarum ad secundam eiusdem versus, sed singulæ earum finem suum habent consona[n]tem suo medio, vt vnius & eiusdem clausulæ medium respondeat in simili desinentia sua ipsius fini. In ea commendatur multipliciter spiritus sanctus, tum à diuinis proprietatibus & habitudine eius ad patrem & filium, circa principium præsentis prosæ & finem, tum à variis suæ bonitatis in creaturas operibus potissimum in homines, quoru[m] animas sua dignatione visitat & illustrat. Demùm humilis ad ipsum fidelis populi sit supplicatio: à decimoseptimo versu vsque ad vicesimumprimu[m]. Et quoniam totius prosæ contextus admodum facilis est & lege- tibus

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EXPO. 317 Given charity. If it pleases you, console us: 17 O help of the oppressed, and of believing peoples. O solace of the miserable, Refuge of the poor. 18 Grant contempt for earthly things And draw the desire Toward heavenly things. 19 Drive away evils, wipe away stains. And make the discordant concordant. And bring aid. 20 You who once visited them, Taught them, strengthened them, The fearful disciples. 21 Deign to visit us. Let the faithful people render due praises. 22 Equal majesty of persons: Their power is equal, And the divinity is common. 23 You proceeding from two, You are equal to both, In no respect unequal. 24 Because as great as [mercurius] such is [mercurius] such As the father is [mercurius] so too. The humility of servants. 25 To God the Father, and to the Son, To the Redeemer, to you also, Let due praises be rendered. Amen. In this prose, a similar arrangement of rhythmic composition is observed, as in the penultimate one. “A pleasant light, a distinguished light,” apart from the fact that in the thirteenth and fourteenth verse the first clause does not have a response in the ending of syllables to the second clause of the same verse, but each of them has its own ending consonant with its middle, so that the middle of one and the same clause corresponds, in a similar ending, to its own end. In it the Holy Spirit is commended in many ways, both from his divine properties and from his relation to the Father and the Son, at the beginning of the present prose and at the end, and also from the various works of his goodness in creatures, especially in human beings, whose souls he visits and enlightens by his gracious favor. Finally, let the humble supplication of the faithful people be directed to him: from the seventeenth verse to the twenty-first. And since the whole context of the prose is very easy and for readers

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318 PROSA. tibus peruius: paucis annotationibus ea transigetur. Author eius: Adam de sancto Victore. 2 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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318 PROSE. It is accessible to all: with a few annotations this will be completed. Its author: Adam of Saint Victor. 2 ANNOTATIONS. On the second verse. “Your flame rich.” The flame of the Holy Spirit is that spiritual and heavenly fire which he sends into the hearts of men. And it is rich because of the manifold gifts that follow upon that sacred burning. For with an abundance of graces and the riches of his gifts he supplies those who prepare within their hearts a storehouse fit to receive those heavenly treasures. For the Holy Spirit, as I use Paul’s words, is rich toward all who call upon him; and he is the maker of all, knowing all, foreseeing all. < Rom. 10 Sapien. 7> 4 On the fourth verse. “Remaining immovable.” Likewise. What is said in the book of Wisdom about eternal Wisdom in chapter seven is also fittingly applied to the Holy Spirit, since he is of the same nature as the Son of God, and shares altogether with him the properties that follow from the divine substance—such as those now under discussion; for, being one, he can do all things, and while remaining within himself he renews all things, and through the nations he passes into holy souls, and makes them friends of God and prophets. From this it is immediately inferred that he governs the stars and moves the heavens; yet remaining immovable and steadfast, he grants that all things be moved: as Boethius sings. 11 On the eleventh verse. “You change the elements.” This is not to be understood according to their substance, but according to use and power. For the element of water, consecrated by the sanctification of the Holy Spirit, is adapted to the laver of baptism, and in a certain way takes on a new power, so that what previously washed only bodies now is also suited to cleansing the stains of the soul. Nor is it only the sacrament of baptism, but all other things as well, that are accomplished by the power of the Holy Spirit, and from him derive their force. For no sacrament is brought to completion unless they are brought to an end by the invocation of the Holy Spirit. 14 On the fourteenth verse. “Sacred fire, fire of the breast.” First, “fire” is a noun in the vocative case. For throughout the prose the speech is directed to the Holy Spirit. Secondly, it is the second person of the present indicative, from the verb “to burn,” which means to inflame, and it is joined with the accusative.

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EXO. 319 gitur. Porrò sacer ille ignis est: de quo canit ecclesia. Advenit ignis diuinus non comburens sed illuminans: nec consumens sed lucens, & inuenit corda discipulorum rece p[er]tacula munda: & tribuit eis charismatum dona. De sancta trinitate. BEnedicta semper sancta sit trinitas, deitas scilicet unica coequalis gloria. Pater, filius, sanctus spiritus, tria sunt nomina, omnino eadem substantia. 2 Deus genitor, deus genitus, in utroque sacer spiritus, deitate socius. 3 Non tres tamen dij sunt, deus uerus unus est, sic pater dominus, filius, spiritusq[ue] sanctus. 4 Proprietas in personis, unitas est & in essentia. Maiestas par & potestas, decus honor æquè per omnia. Sydera, maria continens, arua simul & uniuersa condita. Què tremunt impiatartara, colit quoque quem & abyssus infima. 5 Nunc omnis uox atque lingua fateatur hunc laude debita. Quem laudant sol atque luna, dignitas adorat angelica. Et nos uoce præcelsa omnes modulemur organica cantica, dulci melodia. Eia & eia nunc simul iubi lemus altithrono domino laudes in excelsis. O adoranda unitas. O ueneranda trinitas. Per te sumus creati, uera æternitas. 6 Per te sumus redempti, summa tu charitas. Populum cunctum tu protege, salua, libera, eripe, & mun da. Te adoramus omnipotês, tibi canimus, tibi laus & gloria, per infinita secula seculorum. Amen. Hæc p[er]sa nullâ habet rythmi forma: sed solutæ oratiois schemate est contexta. In ea summæ trinitatis prædicatur mysterium, pia fidei confessione à nobis credendum & venerandum, quòd scilicet v[er]nus est deus in essentia, trinus autem in personis, quarum eadem est divinitas, virtus, & maiestas. Deinde incitatur fidelis populus ad ipsius vnitri næ deitatis laudem sedula deuotione depromenda: & supplex ad illam habetur inuocatio. ANNO.

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EXO. 319 Therefore that sacred fire is spoken of: of which the Church sings. The divine fire came, not burning but enlightening; not consuming but shining, and it found the hearts of the disciples, ready and pure, and bestowed on them the gifts of charisms. On the Holy Trinity. Blessed ever be the holy Trinity, that is, the one Godhead of coequal glory. Father, Son, Holy Spirit: these are three names, altogether the same substance. 2 God the begetter, God the begotten, in both the sacred Spirit, companion in the Godhead. 3 Yet there are not three gods; the true God is one, thus the Father is Lord, the Son, and the Holy Spirit. 4 Distinctiveness is in the persons, unity is also in the essence. Equal is the majesty and power, and equally throughout the honor and dignity. The stars, the sea containing, the fields, and all created things together. Whom the impious Tartarus trembles at, whom the lowest abyss also worships. 5 Now let every voice and tongue confess him with due praise. Whom sun and moon praise, angelic rank adores. And let us all with exalted voice sing musical songs in sweet melody. Come now, and come, let us together sing praises in high tone to the Lord on high. O adorable unity. O venerable Trinity. Through you we were created, true eternity. 6 Through you we were redeemed, supreme charity. Protect, save, free, rescue, and cleanse your whole people. We adore you, O Almighty; to you we sing, to you be praise and glory, for endless ages of ages. Amen. This verse has no form of rhyme, but is woven in the style of prose. In it the mystery of the highest Trinity is proclaimed, to be believed and venerated by us with pious confession of faith: namely, that God is true in essence, but three in persons, whose divinity, power, and majesty are the same. Then the faithful people are stirred up to utter the praise of that triune Godhead with diligent devotion; and a supplicatory prayer is addressed to it. ANNO.

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310 PROSA. I CANNOTATIONES. Tria sunt nomina. Nô hoc ita accipiendum, quòd in supersancta triade, sola nominu[m] sit trinitas, sine aliqua personarum distinctione aut differentia, vt sine aliqua rei discretione, pater, & filius, & spiritus sanctus solam vocabulorum sustineant diversitatem & discrepantiam. Nam qui ita sentiret: prolaberetur in damnatissimam Sabellij hæresim, inducentis confusionem personarum: & earum differentiam exceptis solis nomini bus negantis, vt qui vnam & eandem personam, nunc patrem, nunc filium, nunc spiritum sanctum appellari debere confinxerit. Sed cum nomina rebus ad discretione earu[m] dinoscendam sint imposita: per tria nomina, etiam rerum nominibus signataru[m] distinctio & differentia hic insinuatur. Vt sensus sit, in trinitate diuina, tria esse nomina: id est tres personas tribus diuersis nominibus expressas, vt per nominum trinitatem quæ posterior est, rerum illis significatarum discretio quæ prior est, innuatur. Non enim quia tria sunt nomina: tres sunt personæ diuinæ, sed ediuerso quoniam tres sunt personæ, tria sunt nomina earum enunciata. Sunt nanque res ipsæ, nominibus suis tempore & natura priores, & rerum distinctio, nominum distinctionem antecedit. 2 In vtroque sacer spiritus. In vtroque: patre scilicet & filio, est sacer spiritus per mutuam immeationem & intimam immanionem, qua propter omnimodam substantiæ diuinæ in tribus personis idëtitatem ac simplicitatem: vnaquæque diuinarum personarum duabus reliquis immanet intima, easque immeat ac indigressibiliter inhabitat. De qua ineffabili immanentia: Christus in euangelio dicit ad Iudæos. Vt cognoscatis & credatis: quia pater in me est, & ego in patre. Et iterum. Pater autem in me manens: ipse facit opera. Idem enim de spiritu sancto ad patrem & filium est iudicium. 3 Non tres tamen dici sunt. Post hunc versum, aliqui libri continuò hunc habet subiunctum. Ipse tamen filius: deus verus à patre, præclarus itaque spiritus ab vtroque emanat. Qui sanè nequaquam superfluus est, nam diuinarum personarum vnius ad aliam, habitudinem secundum intimam emanationem depromit. Neque itidem est necessarius. Nam sine illius adiectione, perfecta vtique est sententia

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310 PROSE. I. NOTES. There are three names. This is not to be understood in such a way that in the most holy Trinity there is only a trinity of names, without any distinction or difference of persons, so that, without any distinction of the thing, Father, Son, and Holy Spirit sustain only a diversity and discrepancy of titles. For whoever should think thus would fall into the most accursed heresy of Sabellius, introducing a confusion of persons and denying their difference except in name alone, as one who has contrived that one and the same person ought now to be called Father, now Son, now Holy Spirit. But since names have been given to things for the sake of distinguishing them, by the three names the distinction and difference of the things signified by those names is also here indicated. So that the sense is: in the divine Trinity there are three names, that is, three persons expressed by three different names, so that through the trinity of names, which is posterior, the distinction of the things signified by them, which is prior, may be intimated. For it is not because there are three names that there are three divine persons, but rather because there are three persons, their three names are declared. For the things themselves are prior to their names in time and nature, and the distinction of things precedes the distinction of names. 2. The Holy Spirit is in both. In both, namely in the Father and in the Son, the Holy Spirit is present through mutual indwelling and intimate immanence; on account of the complete identity and simplicity of the divine substance in the three persons, each of the divine persons is most intimately within the other two, and inhabits them without entry and without departure. Of this ineffable indwelling Christ says in the Gospel to the Jews: “That you may know and believe that the Father is in me, and I in the Father.” And again: “But the Father abiding in me, he himself does the works.” The same judgment indeed applies to the Holy Spirit in relation to the Father and the Son. 3. Yet they are not to be said to be three. After this verse, some books have the following added continuously: “Nevertheless the Son himself, true God from the Father, the noble Spirit therefore proceeds from both.” Certainly this is by no means superfluous, for it sets forth the relation of one divine person to another according to intimate procession. Nor is it likewise necessary. For without its addition, the sentence is indeed complete

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EX PO. 971 sententia. Pro inde in illo aut adiiciendo, ant prætermitte- do vnusquisque 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- uis 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, clementa & ex ipsis commixta, & hic per maria & arva 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 intelliguntur: spiritus angelicos & cælestes insuper comprehendente, vt cognoscatur deus i- pse, 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 confiteator & 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, alia etiam creaturæ rationis expertes comprehendantur, quæ ex sua natura dei virtutem & perfectionem itidem 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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EX PO. 971 sentence. Therefore, in that passage, whether by adding or omitting, let each follow the usage of his own church, and conform himself to it. So where the letter shortly afterward has, “the angelic dignity adores”; other books have, “the plurality adores angelic.” Either of these, however, is correctly said. 4. “Containing the stars, seas.” This passage shows God, who sustains all creatures everywhere, to encompass and support nature. For some things are contained in the highest place, as the heavenly bodies: and here they are understood under the name of stars. Some are in the middle place of the sensible world, as natural bodies, the elements and things compounded from them, and here they are indicated through seas and fields. But some rest in the lowest place, as the harmful powers condemned to eternal darkness: and in this place they are hinted at by the lowest Tartarus and the lowest abyss. Now these three kinds of created things are also understood under one general name through all creation, the angelic and heavenly spirits included as well, so that God himself may be recognized as the prince and lord of all things, namely of things heavenly, earthly, and infernal. 5. “Now every tongue.” Here a fitting argument and apt reasoning is taken up, showing that it is just and in accordance with reason that every voice and human tongue of whatever nation and region should confess and praise God. For irrational creatures, he says, like the sun and moon, praise him, since from their substance, power, and motion they proclaim the immense power, wisdom, and goodness of God; and in their works they provide abundant matter for praising him. And with the sun and moon expressed here, other creatures lacking reason are also included, which likewise manifest the power and perfection of God from their nature. The angelic host also celebrates God with ceaseless praise in heaven. It is therefore fitting and reasonable that we human beings should render to our God, creator and redeemer, the praises that are due. 6. “Let us sing together to the most-high Lord.” This word should not be read separately, “of the most-high,” as some do, but joined together, “to the most-high”; for it is an adjective, composed of altus and thronus, and it signifies one who sits on a lofty and exalted seat, which especially befits God, whose throne is heaven, and who sits upon the cherubim. Therefore the following phrase X in

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PROSA. In excelsis, non uerbo iubilemus annecti debet, sed nòmi- ni iam dato aluthrono. Non enim qui terram adhoc inco limus: iubilamus in excelsis, laudes domino, sed altithro- no in excelsis, id est in cælis sublimem habenti sedem ma iestatis domino: laudes iubilare connitimur. De sancta trinitate: alia prosa. P Rositentes unitatem, 8 Vna uirtus, unum nu- Veneremur trinita- men. tem Vnus splendor, unum lumĕ. Pari reverentia. Hoc una quod alia. 2 Tres personas afferen- 10 Patri proles est æqua- tes, lis, Personali differentes Nec hoc tollit personalis A se differentia. Amborum distinctio. 3 Hæ dicuntur relatiue, 11 Patri compar filioq[ue], Cum sint unu substantiue, Spiritualis ab utroque Non tria principia. Procedit connexio. 4 Siue dicas tres uel tria, 12 Non humana ratione Simplex tamen est usia, Capi possunt hæ personæ: Non triplex essentia. Nec harum discretio, 5 Simplex esse, simplex 13 Non hic ordo tempo- posse, ralis, Simplex uelle, simplex nos Non hic situs, aut localis se, Rerum circunscriptio. Cuncta sunt simplicia. 14 Nil in deo præter 6 Non unius quàm duæ- deum, rum, Nulla causa præter cum Siue trium personarum Qui causat causalia. Minor efficacia. 15 Effectiua uel forma- 7 Pater, proles, sacrum lis flamen, Causa, deus: & finalis: Deus unus, sed hi tamen Sed nunquam materia. Habent quædam propria 16 Digne loqui de per- sonis sonis

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PROSE. In excelsis, not to be joined with the word jubilate, but to the name now given aluthrono. For it is not we who still dwell on earth: we jubilate in excelsis, praises to the Lord, but to the high throne in excelsis, that is, to the Lord who has his seat sublime in the heavens of majesty: we strive to give praise in jubilation. On the Holy Trinity: another prose. P Professing unity, Let us venerate the Trinit- y With equal reverence. 8 One power, one name. One splendor, one light. The one is what the other is. 2 Three persons presenting, Differing personally By difference from themselves. 10 The Son is equal to the Father, Nor does personal distinction Take away this distinction of both. 3 These are called relationally, Since they are one in substance, Not three principles. 11 Comparable to the Father and the Son, A spiritual connection Proceeds from both. 4 Whether you say three or three, Yet the essence is simple, Not a triple essence. 12 These persons cannot be grasped By human reason: Nor their distinction, 5 To be simple, to be simple, To will simply, to know us simply, All things are simple. 13 Nor here is there temporal order, Nor here place, or local Circumscription of things. 6 No less than of one or two, Or of three persons, Is the power. 14 Nothing in God apart from God, No cause apart from him who causes causal things. 7 Father, Son, holy flame, One God, but these nevertheless Have certain properties 15 Efficient or formal cause, God: and final cause: But never matter. 16 Worthily to speak of per- sons

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EXPO. 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 mutuam 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. Author eius, A- dam de sancto Victore. Explicatur in ea concinne, elega- 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, secundum quas earum attenditur ac sumitur discretio. Et alia id ge- nus ad sacratissimum istud fidei arcanum secretumque sa- cramentum attinentia hic decenter & dilucide referatur, 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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EXPOSITION. soundness: by manners: It surpasses the force of reason, nor does it incline to errors It exceeds the powers of minds. Those whom the Church condemns. What it is to be begotten, what the procession: 19 Let us glory in faith: I have professed that I do not know. Let us remain united But in unquestioning faith. The steadfastness of faith. 17 Whoever believes thus: let him not be hasty, 20 Let praise be to the Trinity: And let him not turn from the way Let it be to the simple Trinity Unskillfully, from the royal path. Co-eternal glory. 18 Let him preserve 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 a mutual consonance at the end with one another; and each of these contains eight syllables, of which the penultimate is always long, or nearly so in the utterance of the voice. 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 there is set forth, in an elegant and fitting manner, the highest mystery of the supersacred Trinity: how in it the unity of the Godhead does not conflict with the trinity of persons, nor does the plurality of these conflict with its simplicity; and how also the persons themselves, though of one essence, nevertheless have singular and personal properties, according to which their distinction is observed and taken. And other matters of this kind, pertaining to this most sacred secret of faith and hidden sacrament, are here suitably and clearly set forth, which, from the Symbol of Athanasius and its explanation placed in the second book, can readily be made plain and clear enough; therefore there will be no need to dwell at greater length here upon their explanations or to insist on them. 3 ANNOTATIONS. On the third verse. These are said relatively. The divine persons are said to be relative to one another,

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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 Nomina 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 euangelium, & 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] nexus 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 well as one substance and essence. How then will that 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 properties. 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 begottenness or nativity, because he is begotten from the Father alone. The Holy Spirit, however, has a personal property, which they are accustomed to call processibility or procession: because he proceeds from the Father and the Son, by an intimate and to us inscrutable procession. Nevertheless, as the next verse says, that one person is what the other is. For this personal distinction and difference of properties introduces no diversity of substance or nature. But this pronoun, and that, and similar words, whether nouns or pronouns in the neuter gender, are indicators of substance, as that word of the Lord in the Gospel shows: I and the Father are one. 10 In the tenth verse. Spiritual connection proceeds from both. By spiritual connection is here understood the Holy Spirit, who is called bond and love of the Father and the Son, by which the Father loves the Son, as the Gospel has it, and the Son also 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 commandment, so I do. And truly it is proper to love to bind together and unite many things to one another by the gentle bond of charity, and to constrain them by mutual bond, just as discord scatters and separates. The Holy Spirit, therefore, is love; rightly then he is here called connection. 12 In the twelfth verse. Here there is no temporal order. These three persons are co-eternal with one another, so that 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 of the persons be said to be earlier or later than another in the order of duration. Again, since position and placement in place, as well as local circumscription and enclosure, befit only bodies and things that are raised into bulk and endowed with magnitude. X iij God

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PROSA. Deus autem spiritus est: & vnaquæque diuinarum perso- narum superspiritualis est, figuræ & quætitatis exors: plaq- num 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- mo 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 causæ 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 super-spiritual, devoid of figure and quantity. It is plain also that in the divine persons neither local position nor circumscription is to be found. For how can God, who is immense, be circumscribed? who fills heaven and earth, who is in heaven above and in the abysses below? 13 In the thirteenth verse. No cause except Him: who causes causal things. 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, the causes of things that are under God do not have from themselves the reason and power 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 by favor the reason of cause, but from Himself first has this, that He is cause. Rightly therefore is none here said to be the first, absolute, and perfect cause 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 unity in God is shown by many signs of things, and especially in the threefold manner of cause: that He Himself 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 the first author are all things. Form, because through Him all things subsist. For He gives being to things, and preserves them in being. End, because all things are referred to Him as the best end, and all things are done for His sake. For that which is better ought always to be established as the end of other things. And if anyone should ascribe the cause efficiently to the Father, since from Him are all things, form to the Son, because through Him are all things, and end to the Holy Spirit, because all things are referred back into Him, he would not make an absurd adaptation. Nevertheless, the three persons themselves are one efficient cause, form, and end of all things, and each of them is an efficient cause, and form, and end. But the notion of material cause does not befit God, because neither is there anything from Him as from a substrate for another’s composition, nor is anything received in Him as in a subject, in such a way that it should inhere in Him as an 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]cisis, 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, sing your Savior, with hymns and canticles. 2. As much as you can, dare to praise Him. For He is greater than all praise, nor are you sufficient to praise Him. 3. The special theme of praise, the living and life-giving Bread, is proposed today. 4. Of Him on the sacred table of the supper the twelvefold band of brothers is doubtless given. 5. Let the praise be full, let it be sonorous, let the jubilation of the mind be both joyful and fitting. 6. For this is the solemn day observed, on which is recalled the first setting forth of this rite. 7. On this table of the new King: the new Passover of the new law brings the old Passover to its end. 8. Newness drives away oldness. Truth puts the shadow to flight, light dispels the night. 9. What Christ did at the supper, He commanded to be done in remembrance of Him. 10. Instructed by holy teachings, we consecrate bread and wine into the sacrifice of salvation. 11. This doctrine is given to Christians: that bread passes into flesh, and wine into blood. 12. What you cannot understand, what you do not see, a courageous faith confirms, beyond the order of things. 13. Under different species, signs only and not realities, excellent things lie hidden. 14. Flesh is food, blood is drink; yet Christ remains whole, under either species. 15. Not cut by the receiver, not broken, not divided, He is received whole. 16. One receives, a thousand receive. How much X iiii

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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. & uales, 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 uniformitatem rythmi sicut illa, sed interdum ad venustatem & ornatum, euariat compositionis modum: vt in sexto & octa uo versu, quid diversam inter se & a 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 rythmorum cõtextio: maiore affe rat gratiam & elegantiam oratione. Author eius fuisse traditur beatus Thomas Aquinas, qui totum officium solennitatis sacrosanctæ eucharistiæ cõposuisse dicitur, ad cuius integritate & hæc p[er]sa pertinet. Et certè opus ipsu[m] liquido ostendit:

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PROSE As much for this one: as much for that one. Truly the bread of children: Yet the expense is not consumed. Not to be given to dogs. 17 The good receive: the bad receive 22 It is prefigured in figures, them. When Isaac is sacrificed. Yet by an unequal lot, The Paschal Lamb is appointed, Of life or destruction. Manna is given to the fathers. 18 Death is for the bad, life 23 Good shepherd, bread of life, for the good, Have mercy on Jesus, our Lord. See how, though the receiving is the same, Feed us, guard us, How different is the outcome. Make us behold 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 as much is under the fragment & are able, As is covered by the whole. You feed these mortals here. 20 No division is made of the thing, Your guests there, Only the sign is broken. Make us heirs and companions, Where neither condition nor size Of the holy citizens. Of the one marked is lessened. 21 Behold the bread of angels: Made the food of travelers. Amen. This prose keeps the measure and form of rhythmic speech like the preceding one; nevertheless it does not everywhere preserve the uniformity of rhythm like that one, but sometimes, for the sake of elegance and ornament, it varies the mode of composition: as in the sixth and eighth verse, which by their different structure from each other and from the preceding verses have a distinct appearance. Similarly in the nineteenth verse and thereafter: more than three rhythmic clauses are contained in each verse, sometimes four, sometimes five; so that that manifold weaving of rhythms may bring greater grace and elegance to the speech. Its author is said to have been Blessed Thomas Aquinas, who is said to have composed the whole office of the solemnity of the most holy Eucharist, to whose completeness this prose also belongs. And indeed the work itself clearly shows it:

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EXPO. 329 offendit, qualis fuerit eius artifex. Nam adeò dilucidè, e- leganter, & sublimiter hic referantur tanti sacramenti my- stera: prima scilicet eius institutio, documenta fidei de co- tenendæ, & figuræ veteris testamenti ipsum præsignantes: vt non nisi à doctissimo & sacrarum literarum scientissimo viro illa sic exprimi potuerint. 1 CANNOTATIONES. In secundo versu. Quantum potes tantum aude. Hæc sententia respondet verbis Ecclesiasticis: quibus ita domini dei magnificentiam prædicat. Multa dicimus & deficimus verbis, consummatio autem sermonum ipse est. Glorificantes dominum quantumcunque potuerimus superualebit adhuc, & admirabilis ma- gnificentia ipsius. Benedicentes dominum, exalte illum quatum potestis: maior est enim omni laude. Ex quo qui- dem postremo dicto, hic locus manifeste sumptus videtur. 1 In tertio versu. Laudis thema specialis. Thema græcum nomen: latinè positum seu positio dicitur, & oratio est breuiter explicans rei de qua differendum est materiam. Proinde ea propositio quam assumunt in exordio, concionantes ad populum, generatim complectens materiam faciendi sermonis, vulgo thema dicitur, quòd proponat pau cis ea quæ latius sunt discutienda. 7 In septimo versu. Phase vet[er] terminat. Phase hebreu[m] nomen in Exodo & tribus sequentibus libris per quam frequens transitum significat. Et solennitatem illam azymorum signat quam ludæi quotannis agebant: agnum pascha lem immolantes in memoriam liberationis suæ ab Aegypto. Huic autem figuræ sacrator successit veri agni immolatio, scilicet Christi in cruce, qui est ipsa veritas. Et hæc est monum pascha nostrum. 8 In octavo versu. Noctem lux eliminat. Non hic illuminat legendum est, vt habent libri mendori, ex vicinitate vnius vocabuli ad alterum quantum ad scripturam & pro- lationem, in errorem pertracti, cum tamen lata sit vnius & alterius significati differentia. Est enim eliminare: expelle re, foras p[er]pellere, & quasi extra limen agere, copositum ab è propositione, & limen, inis. Mant. Saturni, Martisq; gra- ues eliminat iras. Illuminare autem longè aliam habet si- gnificantiam, nulli ferè ignotam. Et certè multo aptior est sensus, si quis eliminat hic legat, quam illuminat, vt ostendit

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EXPO. 329 it is evident what sort of craftsman he was. For so clearly, elegantly, and sublimely are here recounted the mysteries of so great a sacrament: namely, its first institution, the teachings of faith concerning it, and the figures of the Old Testament foreshadowing it; so that these things could not have been expressed in this way except by a most learned man and one most skilled in the sacred writings. 1 NOTES. In the second verse. Quantum potes tantum aude. This saying corresponds to the words of Ecclesiasticus, by which he thus proclaims the magnificence of the Lord God. We speak many words and fail in words; but the consummation of speech is He himself. In glorifying the Lord, however much we may be able to do so, His marvelous magnificence will still surpass it. Blessing the Lord, exalt Him as much as you can; for He is greater than all praise. From this last saying, indeed, this passage seems plainly to be taken. 1 In the third verse. The theme of praise. Thema is a Greek term; in Latin it is called a position or proposition, and it is a speech briefly explaining the subject matter about which one is to speak. Therefore that proposition which speakers take up in their exordium when addressing the people, generally embracing the matter of the sermon, is commonly called the thema, because it sets before us in few words what is to be discussed more fully. 7 In the seventh verse. Phase vet[er] terminat. Phase is a Hebrew name, used very frequently in Exodus and the three following books to signify passage. And it signifies that feast of unleavened bread which the Jews celebrated each year, sacrificing the Paschal lamb in memory of their deliverance from Egypt. But to this sacred figure succeeded the sacrifice of the true Lamb, namely Christ on the cross, who is the very truth. And this is our pascha. 8 In the eighth verse. “Night is driven out by light.” Here one should not read illuminat, as the faulty books have it, because of the closeness of one word to the other in writing and pronunciation, by which they were led into error, although there is a great difference between the meaning of the one and the other. For eliminare means to expel, to drive out, and as it were to push outside the threshold, being compounded of e, a preposition, and limen, inis, a threshold. “The heavy wrath of Saturn and Mars he drives out.” But illuminare has a very different meaning, one almost unknown to no one. And certainly the sense is far more apt if one reads eliminat here rather than illuminat, as he shows

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PROSA. 330 dit præcedens conformis significationis verbum fugat. 13 In decimotertio versu. Sub diuersis speciebus. Species hic dicuntur accidentia sensibilia panis & vini: post co[n]secrationem desinente illorum substantia, remanentia, vt figura rotunda & albedo ipsius hostiæ, color & humiditas ipsius vini. Nempe præ se ferunt formam & effigiem veri panis & vini. Huiusmodi autem species tantum sunt signa & non res: quoniam repræsentant & significant præsentiam veri corporis & sanguinis Christi, invisibiliter & mirabiliter ibidem contenti. Neque species illæ sunt ea quæ signantur aut demonstrantur in hoc sanctissimo sacramento. Res autem eximiæ illarum specierum: sunt sacrum Christi corpus speciebus panis oblectum, & preciosus eius sanguis vini speciebus obuelatus, quoniam per huiusmodi panis & vini species, ea duo sacro modo repræsentâtur & signâtur. 14 In decimoquarto versu. Manet tamen Christus totus sub vtraque specie. Diverso tamen modo. Nam virtute verborum ad consecrationem hostiæ attinentium: sub specie panis, præsertim & primum continetur sacrosanctum Christi corpus, in illis expressum. Deinde consequio quodam: eiusdem sanguis, anima, & diuinitas, quoniam hæc à corpore Christi nunquam disseparantur. Sub specie verò vini primùm continetur secundum enunciationem verborum consecrationis ipsius calicis, preciosus Christi sanguis, consequenter verò eius corpus, anima, & diuinitas: à quibus nunquam sciungitur sacer ipse sanguis. Ex his autem quatuor, corpore, sanguine, anima, & deitate totus coalescit Christus. 15 In decimoquinto versu. A sumente non concisus. Nempe corpus Christi immortale, incorruptibile, gloriosum, & impassibile: neque concisionem pati potest neque confractionem neque diuisionem. Quinimmo in vltima coena, ipse adhuc mortalis & passibilis: suu[m] corpus immortale & impassibile tradidit discipulis, vt quod uullam ex ipsorum manducatione diuulusionem sustinuerit aut læsionem. Quanto magis ipse nunc immortalis & incorruptibilis: suum corpus impassibile & incorruptibile nobis communicat. Proinde concisio, contractio, & diuisio, ipsarum solum sunt specierum panis & vini, sub quibus tam sacrares continentur. IIa

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PROSE. 330 this word, corresponding in meaning to the preceding, removes it. 13 In the thirteenth verse. Under different species. Here “species” means the sensible accidents of bread and wine: after their substance ceases at consecration, there remain the things that belong to them, such as the round shape and whiteness of the host, and the color and moisture of the wine. That is, they display the form and appearance of true bread and wine. But such species are only signs and not things: since they represent and signify the presence of the true body and blood of Christ, invisibly and wondrously contained there. Nor are those species the things signified or shown in this most holy sacrament. Rather, the excellent realities of those species are the sacred body of Christ clothed with the species of bread, and his precious blood veiled with the species of wine, because through the species of bread and wine these two are represented and signified in a sacred manner. 14 In the fourteenth verse. Yet Christ remains whole under either species. However, in a different way. For by the power of the words concerning the consecration of the host, under the species of bread, especially and first, is contained the most holy body of Christ, expressed in them. Then, by a certain consequence, his blood, soul, and divinity, since these are never separated from the body of Christ. Under the species of wine, however, first is contained, according to the wording of the consecration of the chalice itself, the precious blood of Christ; subsequently, his body, soul, and divinity, from which the sacred blood itself is never separated. From these four, body, blood, soul, and divinity, Christ is wholly made one. 15 In the fifteenth verse. Not broken by the one receiving. Namely, the body of Christ is immortal, incorruptible, glorious, and incapable of suffering: it can endure neither cutting nor crushing nor division. Indeed, at the Last Supper, though then still mortal and passible, he handed over his immortal and impassible body to the disciples, so that it would suffer no tearing or injury from their eating of it. How much more now, when he is immortal and incorruptible, does he communicate to us his impassible and incorruptible body. Therefore, cutting, constriction, and division belong only to the species of bread and wine, under which such sacred realities are contained. IIa

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EXO. 331 16 In decimosexto versu. Sumit v[er]nus, sumunt mille: Perinde atque vox eadem à proferente c[on]dita: omnium au ribus integra excipitur, vt qvam v[er]nus haurit astantium: eandem hauriant & mille pr[e]sentes. Neque tamen idcirco primaria illa vox ab integritate sua decidit: quòd à tot & tantis articulatim & distinctim percipiatur. Sic eundem solis orbem videt v[er]nus, vident & mille, quantum isti: tantum etiam ille, nec sol visus aut sui visione, aut continua luminis in oculos intuentium suæque speciei diffusione: aut co sumitur aut imminuitur. Sic denique primitivi, sigilli formam suscipit vna cæra, suscipiunt & mille: vnaquæque tamen earum integram & totam, nec frequente sui impressione primarium illud sigillum sentit detrimentum, aut diminutionem suæ substantiæ aut formæ. 18 In decimo octavo versu. Mors est malis, vita bonis, De bonis & digne sumentibus, dicit Christus in euangelio. Qui manducat meam carnem & bibit meu[m] sanguinem, habet vitam æternam, & ego resuscitabo eum in nouissimo die. De malis verò & irreuerenter sumentibus dicit Paul. < Ioan. 6> Quicunque manducauerit panem, & biberit calicem domini indigne, re[us] erit corporis & sanguinis domini. Et mox subiungit. Qui manducat & bibit indignè, judicium sibi manducat & bibit. Et planè eadem medicina ritè præparatis ad eam suscipiendam est salutifera, minus verò dispositis, exitialis & mortifera. 19 In decimononoversu. Fracto demùm sa[m] raméto. Ad idipsum firmus credendum, exemplo speculi facile manuducimur, quod integrum & continuum, vnicam repræsentat & integram rei obiectæ vt faciei humanæ effigiem. Contractum verò in minutulas partes, in vnaquaque particularum ab aliis sciuntarum non minus integram & totam referet rei prius repræseniatæ speciem. Verum hæc non tam manuductionibus indigent, quàm syncera & firma fide, qua omnipotenti dei virtuti longè plura tribuere debemus quàm mente complecti aut ratione consequi possumus. 20 In vicesimo versu. Nullæ rei fit scissura. Res ipsa sub specie panis cōtéra (vt dictu[m] la[m] est) sacru[m] est Christi corpus signatu[m] & exhibitu[m] per species illas sensibiles. Illud autem quia immortale & impassibile, nullâ discissioné aut diuul- sione

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EXO. 331 16 In the sixteenth verse. He takes a thousand, just as he takes one: As the same voice, once uttered by the speaker, is received whole by all ears, just as the voice that one man hears is heard by a thousand present hearers. Yet for that reason the primary voice does not fall from its integrity, because it is perceived distinctly and separately by so many and so great a number. In the same way, one thousand see the same disk of the sun, and the one sees it just as the thousand do: as much as these, so much also that one; and the sun is not used up by being seen, nor diminished by the sight of those looking at it and by the diffusion of its own form into their eyes: neither is it consumed nor lessened. So finally, one seal receives the form in one piece of wax, and a thousand receive it: yet each of them receives the whole and entire image, and the primary seal suffers no injury, nor any diminution of its substance or form, from the frequent impression of itself. 18 In the eighteenth verse. Death is for the wicked, life for the good, Christ says in the Gospel concerning the good and those receiving worthily: He who eats my flesh and drinks my blood has eternal life, and I will raise him up on the last day. But concerning the wicked and those receiving irreverently, Paul says: <John 6> Whoever shall eat the bread and drink the cup of the Lord unworthily shall be guilty of the body and blood of the Lord. And shortly after he adds: He who eats and drinks unworthily eats and drinks judgment to himself. And indeed the same medicine, rightly prepared for receiving it, is health-giving; but for those less well disposed, it is deadly and lethal. 19 In the nineteenth verse. Broken at last into branches. For this very thing we are easily led to a firm belief by the example of a mirror, which, whole and continuous, presents a single and complete image of the object, that is, of a human face. But contracted into tiny parts, in each of the separate fragments, not less whole and entire, it will represent the appearance of the thing previously presented. Yet these matters need not so much leading by the hand as sincere and firm faith, by which we ought to attribute far more to the power of almighty God than we can grasp in thought or attain by reason. 20 In the twentieth verse. There is no breaking apart of the thing. The thing itself under the appearance of bread (as has already been said) is the sacred body of Christ, signified and exhibited through those sensible species. But since it is immortal and impassible, it suffers no division or tearing apart

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PROSA. sionem pati potest. Quare per hostiæ cösecratæ in diversas partes dissectionem: neque in corpore Christi aliqua sit partium distractio, neque habitus ipsius aut integritatis aliqua imminutio. Sed signum ipsum scilicet species illa panis: ratione suæ quantitatis superstitis frangitur in partes & diuellitur. Et ita de vini speciebus dicendum. 21 In vicesimoprimo versu. Ecce panis angelorum. Panis iste supersubstantialis dicitur panis angelorum, quoniam illo non quidem recto velamine specierum, sed nudo & aperto, tanquam invisibili cibo & indeficienti reficiuntur in regno cælorum spiritus angelici. Et idem panis factus est cibus viatorum, scilicet hominum desertum huius mundi peragrantium, vt ad terram viuerium demum perveniant. Quare de isto sacro pane non absurde intelligitur hoc verbum psalmi. Panem angelorum manducauit homo. Et quoniam tam sanctus est iste panis: solis dei filiis per dignam imitationem & assimilationem vitæ est communicandus, non autem canibus, id est inuidis, immundis, & soridis. Id enim prohibet dominus dicens. Nolite sanctum dare canibus. Et iterum. Non est bonum sumere panem filiorum & mittere canibus. Ex quo posteriore euangelij loco, quod hic dicitur desumptum est. 22 In vicesimosecundo versu. In figuris præsignatur. Triplex hic ponitur figura huius excellentissimi sacrament, ex veteri testamento sumpta. Prima, immolatio ipsius Isaac, destinata & proposita ab Abraham patre suo, quæ pum gessit immolationis Christi in cruce, à deo patre nobis exhibitæ. Secunda, immolatio agni paschalis, facta à populo Israelitico Aegyptum egressuro. Et hæc etiam figura fuit oblationis ipsius Christi in cruce, cuius memoria potissimum per hoc recolitur mysterium. Tertia figura fuit manna de cælo datum populo Israel quadraginta annis, quandiu scilicet demorati sunt in deserto. Ita nobis in hæc vita peregrinantibus, datum est super cæleste manna, vt hoc viatico, præsentis vitæ cursum transigamus & terram promissionis denique subeamus. Quam nobis tandem ingredi præstet virtus viuifica huius salutaris & deifici panis, Amen. In

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PROSE. sionem can suffer. Therefore, by the dissection of the consecrated host into diverse parts: neither in the Body of Christ is there any separation of parts, nor is there any diminution of His state or integrity. But the sign itself, namely the species of bread: according to the continuance of its quantity, is broken into parts and divided. And the same must be said of the species of wine. 21 In the twenty-first verse. Behold the bread of angels. This bread, which is called supersubstantial, is called the bread of angels, because by it, not indeed under the veil of the species as such, but naked and open, as with invisible and unfailing food, the angelic spirits are refreshed in the kingdom of heaven. And the same bread has been made the food of pilgrims, namely of men traversing the wilderness of this world, that at length they may come to the land of the living. Wherefore of this sacred bread that word of the psalm is not improperly understood: Man ate the bread of angels. And since this bread is so holy: it is to be communicated to the sons of God alone through worthy imitation and assimilation of life, but not to dogs, that is, to the envious, the unclean, and the sordid. For the Lord forbids this, saying: Do not give what is holy to dogs. And again: It is not good to take the bread of the children and cast it to dogs. From which latter place of the Gospel, what is said here has been taken. 22 In the twenty-second verse. It is prefigured in figures. Three figures of this most excellent sacrament are here set forth, taken from the Old Testament. The first, the sacrifice of Isaac himself, destined and proposed by his father Abraham, which carried the likeness of the sacrifice of Christ on the cross, offered to us by God the Father. The second, the sacrifice of the paschal lamb, made by the people of Israel about to depart from Egypt. And this too was a figure of the offering of Christ himself on the cross, the memory of which is especially recalled through this mystery. The third figure was the manna given from heaven to the people of Israel for forty years, so long as they dwelt in the desert. Thus to us, as we journey in this life, there has been given the heavenly manna, so that by this viaticum we may carry through the course of the present life and at last enter the land of promise. May the life-giving power of this saving and deifying bread grant us at length to enter it, Amen. In

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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 contruit inferos Plasma suum uexit ad supe ros, 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 uenere- mur. Et deuote postulemus, Vt die nouissimo 11 In æterna requie Nostræ uiuant animæ, Redemptionis gratia. Amen. Hæc prosa multiformem habet rythmicæ compositio- nis speciem. Nam duo primi versus inter se conformitate habent, tertius item & quartus inter se cõsimiles: sed diuer si à cæteris. Deinde quinius & tres sequentes, itidem & po stremus: in eadem rythmi forma conneniunt, sed à cæteris præcedentibus discrepant. Denique nonus & decimus pri mis duobus versibus sunt in eadem compositione confor- mes, vt vel ex ipsa lectione facilè dijudicabunt omnes. In ea explicantur mysteria diei dominicæ: quæ à Christo & apostolis in ea suut peracta, & prius aliquantulum expli- cata in illa prosa resurrectionis domini. Lux illuxit domi- nica. Deinde fidelis populus incitatur sedula exhortatione ad

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EXPO. 333 On the Lord’s days. 1 Let us all celebrate together, Honoring with celebration 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, carried His handiwork up to the heavens, this is the day. 5 On which peace is given to the apostles, the doors being shut: from a divine gift. 6 On which the holy spirits are filled with grace, teachers of the Church. 7 In it the trumpet of the Gospel is taken up for preaching to the people. 8 In it it is forbidden that any ordination of bishops be made except consecration. 9 Therefore this most holy day ought to be venerated and devoutly celebrated. 10 Let us, while celebrating, venerate it, and 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 composition of varied rhythmic form. For the first two verses correspond to one another; the third and fourth are likewise similar to each other, but different from the others. Then the fifth, and the three that follow, and likewise the last, agree in the same rhythmic form, yet differ from the preceding ones. Finally, the ninth and tenth are in the same composition as 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: what Christ and the apostles performed on it, and what was previously somewhat explained in that prose of the Resurrection of the Lord, “Light shone on the Lord’s day.” Then the faithful people are stirred by earnest exhortation to

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ad debitam tantæ dici & deuotam celebrationem. 2 CANNOTATIONES. In secundo versu. Dies sum[m]us requiei. In eo enim quiescere debent Christiani ab omni opere seruili, vt Iudæi olim in suo sabbato: quo melius vacare possint deo & diuinis laudibus. Potissimum autem abstinere debent ab opere peccati quod maximè omnium est seruile. Insuper dies dominica quia octaua: significat requiem sanctorum futuram in cælo post vniuersale resurrectionem & consummationem seculi, quæ summa est requies nullo interpellâda labore neque vnqua finienda. 3 C In tertio versu. In qua mundus sumpsit exordium. Nam primus sex dierum quibus deus produxit mundum: fuit dies dominicus & in eo creata est lux, vt iam ante dictum est. In eo etiam die vita nostra coepit initium: per resurrectionem Christi illo die factam: qui vitam nostram resurgendo reparauit. 4 C In quarto versu. In qua Christus contruit inferos. Nam resurrecturus, inde eduxit sanctos patres & ad hunc nostrum orbem subuexit: quorum aliqui cum eo surrexerunt. Hæc autem omnia, eodem die & quidem dominico peracta sunt. Cæterum cu[m] hic dicitur Christus plasma suu[m] vexisse ad superos: id non de ascensione eius aut inductione sanctorum patrum in regnum cælorum intelligendum est, quandoquidem illa non est facta die dominico sed de eorum subuectione ab infernis terræ locis: ad huius mundi medijs spacium. 5 C In quinto versu. In qua pax apostolis. Nam ipso die resurrectionis dominus noster clausis Ianuis intrauit domum in qua congregati erant apostoli, & stetit in medio eorum: dixitq[ue]; eis, pax vobis. Quinimmo & post octo dies iterum eis hoc modo apparuit. cum iam Thomas apostol[us] esset cum eis, qui prius fuerat absens, vt scribit Ioannes. Quare bis die dominico id factum est: quod hic vers[us] proponit. 6 C In sexto versu. In qua sancti spiritus. Dies pentecostes in quo datus est spiritus sanctus apostolis: fuit quinquagesimus à die resurrectionis dominicæ, vtroque extremorum dierum connumerato, quare & ille fuit dominic[us]. Et ita die dominico spiritus sanctus in discipulos missus fuisse dinoscitur. Et tunc (vt sequens dict versus) sumpta est

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for the fitting celebration of so great a day and its devout observance. 2 ANNOTATIONS. On the second verse. The greatest day of rest. For on it Christians ought to rest from every servile work, just as the Jews once did on their sabbath, so that they may be the more able to devote themselves to God and divine praises. Most especially, however, they ought to abstain from the work of sin, which above all others is servile. Moreover, the Lord’s Day, because it is the eighth day, signifies the future rest of the saints in heaven after the universal resurrection and the consummation of the age, which is the supreme rest, to be interrupted by no labor and never to end. 3 C On the third verse. On which the world took its beginning. For the first of the six days on which God brought forth the world was the Lord’s Day, and on it light was created, as has already been said. On that day too our life began: through the resurrection of Christ accomplished on that day, by which he restored our life by rising again. 4 C On the fourth verse. On which Christ broke open hell. For when he was about to rise, he led out the holy fathers from there and brought them up to this our world; some of whom rose with him. All these things, moreover, were accomplished on the same day, and indeed on the Lord’s Day. Besides, when it is here said that Christ bore his own body up to the heights, this is not to be understood of his ascension or of the bringing of the holy fathers into the kingdom of heaven, since that was not done on the Lord’s Day, but of their being lifted up from the infernal places of the earth to the middle space of this world. 5 C On the fifth verse. On which there was peace for the apostles. For on the very day of the Resurrection our Lord entered the house, the doors being shut, in which the apostles were gathered, and stood in their midst, and said to them, Peace be with you. And indeed after eight days he appeared to them again in this way, when Thomas the apostle was now with them, who had previously been absent, as John writes. Therefore this happened twice on the Lord’s Day: which this verse presents. 6 C On the sixth verse. On which there was the Holy Spirit. The day of Pentecost, on which the Holy Spirit was given to the apostles, was the fiftieth day from the Lord’s Resurrection, both boundary days being counted, and therefore it too was the Lord’s Day. And thus it is known that the Holy Spirit was sent upon the disciples on the Lord’s Day. And then (as the following verse says) was taken up

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EX PO. 335 est tuba euangelicæ prædicationis: quoniam eo die apostoli incæperunt euangelicam legem palam enunciare, quare etiam die dominico incoepta est euangelij in mundum publicatio. 3 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 inuisibilis, sancto est chrismati permixta. Et hoc ritu solennem celebrent ordinationem. Hæ Anacletus. 1 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 carimoniis. Et lumine continuo æmulans ciuitatem sine tenebris. Et corpora in gremio confouens animarum: quæ in cælo uiuunt. Quam dexter protegat dei: ad laudem ipsius diu. Hic nouam prolem gratia parturit: foecundo spiritu sancto. Angeli,

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EX PO. 335 is the trumpet of evangelical preaching: for on that day the apostles began publicly to proclaim the evangelical law, wherefore also on the Lord’s Day the publication of the Gospel in the world was begun. 3 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 done only on the Lord’s Day, according to the canonical sanctions. And rightly indeed. For the pontifical function is most august and of the highest authority in the ecclesiastical order, wherefore on the most celebrated of all days, and most full of sacred mysteries, and surpassing the other days in dignity and excellence, it ought deservedly to be performed. Such, moreover, is the Lord’s Day: more sacred and more eminent than the other days of the week. But that, by decree of the canonical sanctions, the consecration of bishops ought to be done on the Lord’s Day, as this verse says, is manifestly clear from the constitution of Pope Anacletus, which is expressed in the seventy-fifth distinction, chapter Ordinationes episcoporum, in this manner. The ordinations of bishops, by apostolic authority, are to be celebrated by all the bishops who may be in the same province; who, coming together, shall hold the examination with prayers, laying hands with the holy Gospels on the Lord’s Day at the third hour, praying, and with sacred unction, after the example of the prophets and of the kings who anointed their heads, anointing them like the apostles and Moses, because all sanctification is understood to consist in the Holy Spirit, whose invisible power is mingled with the holy chrism. And with this rite let them celebrate the solemn ordination. Thus Anacletus. 1 At the dedication of a church Let the mother Church, unstained and virgin without wrinkle, rejoice in the honor of this church. 2 This house is found to be a participant in the heavenly court. In praise of the King of heaven and in ceremonies. And, emulating with continuous light the city without darkness. And cherishing in its bosom bodies and souls that live in heaven. May the right hand of God protect it; to His praise forever. Here grace brings forth a new offspring by the fruitful Holy Spirit. Angels,

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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 gaudia redundant. Hæc in domo trinitati laus et gloria semper resultat. Amen. 1 Hæc prosa, nulla rythmicæ formæ lege tenetur: sed libera ram habet orationis solutæ co[n]positionem. In ea co[n]nendatur 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 gratiæ parturit: foecunda spiritu sancto. Virgo verò: quia non est sanguinibus neque ex voluntate carnis neque voluntate vir, sed ex deo natos ȝdit filios. Nam spiritu sancto foecundata, prolem nouam parit Christo: manens semper casta et inuiolata. Sine ruga verò: quia nullam habet deformita tem ex senio aut sorde peccati contractam, & sicut dicit apostolus: neque maculam habet neque rugam. 1 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 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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3 Angels, whose visitations here bring their own, and the body is taken up into Jesus. 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 abound. In this house praise and glory to the Trinity ever resound. Amen. 1 This prose is not bound by any law of rhythmic form; but it has the free structure of unrestrained speech. In it are commended the dignities and gifts of grace bestowed by the Lord on the Church militant on earth, which is gathered in a temple consecrated to the divine name for the reception of the sacraments and for singing praises to God. Very many benefits are also counted, granted to men in the temple of the Lord. 1 ANNOTATIONS. Let the Church, the undefiled mother, sing. The Church of Christ, dwelling on earth, is called both mother and virgin. Indeed, mother: because she gives birth to spiritual children through the bath of regeneration. By that mystical birth is understood the verse that follows a little later: Here she brings forth a new offspring of grace, fruitful by the Holy Spirit. But virgin: because she has not been born of blood, nor of the will of the flesh, nor of the will of man, but of God; she gives birth to children. For, made fruitful by the Holy Spirit, she bears a new offspring for Christ, remaining always chaste and inviolate. Without wrinkle, moreover: because she has no deformity contracted from old age or the stain of sin, and, as the Apostle says, she has neither spot nor wrinkle. 1 This house: the court of heaven. A temple consecrated in the honor of God is very nearly likened to the heavenly dwelling and kingdom of the heavens that God inhabits. For there the praise of the divine name is unceasing, according to the word of the Psalm: Blessed are they who dwell in thy house, O Lord: for ever and ever they shall praise thee. Here also the psalms, hymns, and readings continually resound in praise of God. There reverence and adoration to God are offered by all the orders of the saints with the greatest veneration. Here, however, by inclinations, genuflections, prostrations, the offering of incense, sacrifices, and other rites of that kind, the worship due to the divine majesty is paid. There likewise is a continuous day without night, and a perpetual light. Here, however, by sacred torches, candles, and lamps, the darkness of night is driven away, and by the steady light

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EXO. 337 Sensibilis effulgentiam in hoc materiali templo: quæda fit repræsentatio immensæ illius claritatis quæ in cælo refulget. Denique illic animæ sanctorum in pace dei quiescunt Hic verò corpora defunctorum in beata spe futuræ resurrectionis sunt reposita. Et hæc quatuor proportionalia te pli nostri ad domum dei cælestem: in litera eo (quo hic) geruntur ordine. 3 Angeli, ciues visitant suos. Ciues angelorum, quin potius conciues saltem in spe:sunt homines hic adhuc militantes in ecclesia Christi, postea verò transituri ad ecclesiâ triumphantem in cælo, & illic habitaturi communem cum angelicis spiritibus ciuitatem cælestem. Et hi ab angelis visitantur in templo dei: tum quia ipsis circa diuinum cultu[m] occupatis & spirituali intentis operi potius assistunt, officiosè que assunt, tum quia orationes eorum & pia vota in templo ab hominibus profusa deo obsequenter offerunt. In templo quoque (vt dicit litera) sumitur corpus Iesu, quia sacramentum eucharistiæ & alia sacramenta quæ sanis administrari possunt, non nisi in templo hominibus communicantur. Neque enim baptismus neque sacrificiu[m] missæ neque poenitentiæ remedium, extra templi septa (nisi id necessitas, quæ nulla ligatur lege, efflagitet) decenter & honeste possunt hominibus administrari. Denique à templo dei fugiunt vniuersa corporis nocua, vt subiungit litera: quoniam dextera dei locum sibi consecratum protegen te, qui in templo sunt à morbis cæde & morte potius conseruantur, quàm si in alio essent loco. Vnde confugientibus ad templa, iure prohibetur inferri violentia, vt inde abstrahi minimo possint, neque in vincula aut carcerem coniici. Postremum pereunt animæ peccatricis crimina in templo, quoniam per confessionem sacramentalem abolentur & deterguntur. In dedicatione templi: alia prosa. Ierusalem & Sion Melos pangat iugis lætiæ. H Cætus omnis fidelis Hale luis. curiæ, 2 Christus enim desponsat hodie

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EXO. 337 The sensible radiance in this material temple is some representation of that immeasurable clarity which shines forth in heaven. Finally, there the souls of the saints rest in the peace of God; here, however, the bodies of the dead are laid up in the blessed hope of the future resurrection. And these four correspond to our temple, the heavenly house of God: in the letter, they occur in this order. 3. Angels visit their citizens. Citizens of the angels, or rather at least fellow citizens in hope, are men who are still fighting here in the Church of Christ, but who will afterward pass over to the Church triumphant in heaven, and there dwell as one heavenly city with the angelic spirits. And these are visited by the angels in the temple of God: both because, being occupied with divine worship and intent upon spiritual work, they rather assist them and minister to them, and because they obediently offer to God in the temple their prayers and pious vows, poured out by men. In the temple also, as the letter says, the body of Jesus is received, because the sacrament of the Eucharist and the other sacraments which can be administered to the healthy are communicated to men only in the temple. For neither baptism nor the sacrifice of the Mass nor the remedy of penance can fittingly and honorably be administered to men outside the enclosure of the temple, unless necessity, which is bound by no law, demands it. Finally, all bodily harms flee from the temple of God, as the letter adds: because the right hand of God, protecting the place consecrated to itself, preserves those who are in the temple from sickness, slaughter, and death rather than if they were in some other place. Whence violence is rightly forbidden to those who take refuge in temples, so that they cannot be dragged out from there even the slightest, nor thrown into chains or prison. Lastly, the crimes of sinful souls perish in the temple, because through sacramental confession they are abolished and cleansed. In the dedication of the temple: another prose. Jerusalem and Zion, let them sing songs of unending joy. H. The whole faithful assembly of the court, 2 For Christ indeed betroths today

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PROSA. 338 7 Euæ fuit nouerca po steriæ: Matrem nostram norma stitiæ: Quam de lacu traxit miseriæ Ecclesiam. 3 In spiritus sancti clemen tia: Sponsa sponsi lætatur gra tia. Æreginis laudis cum glo- ria Fælix dicta. 4 Dos ut datur: crescit lætitia, Quæ dos, quanta triplex po tentia Tangens cælum, terram, & stygia Iudicia 5 Mira loquar: sed sanæ cre dere Foederatam tam largo mu- nere, De proprio produxit la- tere Deus homo. 6 Formaretur ut sic eccle siæ, Figuratur in pari gloria. Adæ costis formata fæmi- na, Hostis Eua. 7 Euæ fuit nouerca po- steris, Hæc est mater electi gene- ris, Vitæ portus, asylum mise- ris Et tutella. 8 Pulchra, potens, partu mirabilis, Veluna, sol fulget spectabi- lis, Plus acie multo terribilis Ordinata. 9 Multiplex est, singularis, una, Generalis & indiuidua. Omnis æui sexus simul una Parit turmas. 10 Hæc signata Iordanis fluctibus. Hæc quæ nenit à terræ fini- bus, Scientiam audire cominus Salomonis. 11 Hæc typicis descripta sensibus Nuptiarum induta uestib- us, Cali præest hodie ciuibus Christo iuncta. 12 O solennis festum la titiæ, Q

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PROSE. 338 7 Eve was the stepmother of posterity: Our mother, the rule of holiness: Whom from the pool of misery The Church drew forth. 3 In the clemency of the Holy Spirit: The bride rejoices in the grace of the Bridegroom. Of the Virgin’s praise, with glory, Blessed was she called. 4 The dowry, as it is given, increases joy, What dowry, what triple power, Touching heaven, earth, and the judgments of Styx. 5 I shall speak wondrously: but to believe the sane, Joined together by so great a gift, From his own side he brought forth God made man. 6 So that thus the Church might be formed, She is portrayed in equal glory. A woman formed from Adam’s ribs, Eve the enemy. 7 Eve was the stepmother of posterity, This is the mother of the chosen race, The harbor of life, a refuge for the miserable, And a shelter. 8 Beautiful, powerful, wonderful in birth, A bright moon, a shining sun, Much more terrible to the eye When arrayed. 9 She is manifold, singular, one, General and individual. At once one woman for every age and sex Brings forth multitudes. 10 This one marked by the waters of Jordan. This one, who came from the ends of the earth, To hear at close hand the wisdom of Solomon. 11 This one, described in symbolic senses, Clothed in the garments of marriage, Today presides over the citizens of heaven, Joined to Christ. 12 O solemn feast of joy, Q

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EXPO. 339 Quo unitur Christus ecclesiæ Lata nimis quod facit gratia In quo nostræ salutis nuptiæ Charitatis. Celebrantur. 15 Ab æterno fons sapientiæ 13 Coetus foelix, dulce conuiuium, Intuitu solius gratiæ, Lapsis ubi datur solatium, Desperatis offertur spacium Sic præuidit in rerum serie Hæc futura. Respirandi. 16 Christus ergo nos suis nuptiis 14 Iustis inde soluuntur præmia, Recreatos ueris delitiis, Interesse faciat sociis Angelorum nouantur gau- Electorum. Amen. II Hæc prosa vniformem seruat rythmicæ mensuræ legé In singulis siquidem verbis: quatuor habet clausulas rythmicas, quarum tres primæ consimilem inter se habent syllabarum desinentiam, & vnaquæque earum decé complectitur syllabas, penultimámq; breuem. Quarta verò clausula (quæ semper versum terminat) quatuor tantum continet syllabas: neque certam quantitatis regulam in penultima, neque responsum in exitu syllabarum ad aliam clausulam obseruans. Author eius: Adam de sancto Victore. In ea verò dulce canit epithalamium, carmenque nuptiale de sponsationis Christi sponsi & ecclesiæ suæ sponsæ: quam proprio acquisiuit sauguine, vt esset sancta & immaculata in conspectu eius, neque maculam habens neque rugam. Ostenditur item ecclesia multis antiqui testamenti figuris esse præsignata: quæ mirabilem eius dignitatem, foecunditatem, & ornatum præmonstrarunt, sed mirabilius ea omnia in ipsa esse completa secundum mysticum sensum dignoscuntur. I IANNOTATIONS. In primo versu. Hierusalem & Sion filiæ. Filia Hierusalem dicitur ecclesia triuphâs in cælis: vbi vera est pacis visio. Filia verò Ston: ecclesia in terris militans, quæ per fidem adhuc speculatur deum, videtque Y ij nunc

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EXPO. 339 By which Christ is united to the Church, The bond of charity. In which are celebrated the marriage rites of our salvation, Too great is the grace. 15 An everlasting fountain of wisdom, 13 A blessed assembly, a sweet banquet, Looking only to grace, Where comfort is given to the fallen, To the despairing is offered a space He had foreseen in the order of things These things to come. For breathing again. 16 Therefore may Christ, by his marriage, 14 From the just are loosed rewards, Refreshed with true delights, May he make us partakers with the companions Of the angels, renewed among the elect. Amen. II This prose preserves the uniform law of rhythmic measure In each word indeed: it has four rhythmic clauses, of which the first three have among themselves a similar ending of syllables, and each of them contains ten syllables, with the penultimate short. The fourth clause (which always ends the line) contains only four syllables: nor does it observe any fixed rule of quantity in the penultimate, nor any correspondence in the ending of syllables to another clause. Its author: Adam of Saint Victor. In it he sweetly sings the epithalamium, and the nuptial song, concerning the betrothal of Christ the bridegroom and of his Church the bride: whom he acquired with his own blood, that she might be holy and without blemish in his sight, having neither spot nor wrinkle. It is shown also that the Church was prefigured by many figures of the Old Testament: which foretold her marvelous dignity, fruitfulness, and adornment, but more marvellously all these things in her are recognized as fulfilled according to the mystical sense. I. NOTES. On the first verse. Jerusalem and Sion, daughters. The daughter of Jerusalem is called the Church triumphant in heaven: where the true vision of peace is. But the daughter of Sion: the Church militant on earth, which by faith still beholds God, and sees him Y ij now

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PROSA. 340 nunc per speculum & in ænigmate. Sion enim: speculum siue speculatio interpretatur. Hierusalem verò: visio pacis Vnde psalmus de fidelibus animabus quæ filiæ sunt mili- tantis ecclesiæ: dicit, Et filiæ Sion exultent in rege suo. Et in Canticis canticorum dicit ad easdem sponsa, & gredimi- ni filiæ Sion & videre regem Salomonem in diademate: quo coronavit illum mater sua in die desposationis illius. Promiscuè tamen alterum pro altero ponitur, vt filiè Hierusalem in Canticis sæpenumero dicuntur animæ fideles ecclesiæ militantis. Vt cum in loco supradicto præmittit de rege Salomone, verè pacifico. Ascensum purpureum media charitate constravit: propter filias Hierusalem. Et filiæ Sion animæ sanctorum in cælis deum speculantes. Vnde psalmographus hæc duo nomina tanquam pro eode[m] < Psal. 149 Cant. 3.> accipi solita: in eodem versu coniungit: dicens. Te decet hymnus deus in Sion: & tibi reddetur votum in Hierusalem. Itaque huius versus hæc est sententia. Omnis societas fidelis populi decantet ecclesiæ tam triumphanti quam militanti suave canticum continui gaudij scilicet hale luia. 2 In secundo versu. Quam de lacu traxit miseriæ. Matrem nostram ecclesiam militantem (quæ nos Christo per baptismum genuit) Christus traxit de lacu miseriæ ipsius culpæ: quando ipsam suo redemit sanguine & lauit à peccatis. Alteram verò matrem nostram quæ sursum est & regnat in cælis, Hierusalem sanctam, traxit de lacu miseriæ tribulationum & tentationum huius mundi: quando eam subuexit ad æthera, & liberauit ab hoc seculo nequam. 3 In tertio versu. A reginis laudis cum gloria. Locus iste sumptus est ex Canticis canticorum: vbi ait Salomon de sponsa æterni regis, sancta scilicet ecclesia. Viderunt eam filiæ Sion: & beatissimam prædicauerunt eam, reginæ & concubinæ, & laudauerunt eam. Et consimilis penè sententia habetur in postremo capite Proverbiorum de ipsa ecclesia, sub typo mulieris fortis. Surrexerunt filij eius: & beatissimam prædicauerunt, vir eius: & laudauit eam. 4 In quarto versu. Quæ dos: quanta? In foedus & arram connubij solet dos assignari ab hominibus. Ita in nuptiis illis spiritualib[us] Christi & ecclesiæ non defuit ampla & my stica

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EXPO: 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. 5 In quinto versu. De proprio produxit latere. Cum < Ioan. 19.> Christi in cruce dormientis per mortem, latus est apertum 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 < Canti. 1.> nanque dicit sponsus in Canticis. Tota pulchra es amica < Psal. 23.> mea: & macula non est in te. Et rursum. Ecce tu pulchra es amica mea, ecce tu pulchra: oculi tui columbarum. Secundo. 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, & cospicua 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 præconio ecclesiæ in Canticis canticorum posito. Quæ est ista quæ progreditur quasi aurora consurgens, pulchra vt luna, electa vt sol: terribilis vt castrorum acces 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 vnilta. 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. Io. 3. 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 Sabæ 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. 3. Reg. 10. 11 In vndecimo versu. Hæc typicis descripta sensibus. Ecclesia dicitur typicis siue figuratibus descripta sensibus: quoniam multiplici figurarum veteris testamenti descriptione est repræsentata, vt sequens prosa diffusius declara-bit. Eadem quoque est nuptiarum induta vestibus: quoniâ vario virtutum & 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. P al. 44. 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 audiui vocem magnam de throno dicentem. Ecce tabernaculum dei cum hominibus & habitabit cum eis. Et eo in loco de nuptiis sponse & agni frequenter inducit sermonem. Apo. 11. 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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