# Post-Mediæval Preachers/Jacques Marchant

​ Although the subject of this notice was well known in his own day as an eloquent preacher, his sermons, with few exceptions, have not come to us in their original condition, and Marchant is known now chiefly as a dogmatic and moral theologian. His great work, the Hortus Pastorum, contains the notes of his sermons and catechetical instructions, as we know from his own account; and he published them in a compendious form, that they might serve the like purpose to other preachers. The Hortus Pastorum differs widely from the Dictionaries and Libraries of Predication, which issued from the press at the close of the Middle Ages; for they contained crude extracts from the Fathers and from Mediæval expositors of Holy Scripture, without any attempt being made at digesting them into a form ready for delivery, whereas each proposition of Marchant might be pronounced from the pulpit verbatim, and indeed possesses all the ring of a popular sermon.
Jacques Marchant flourished in the Low Countries at the beginning of the seventeenth century. He had the ​good fortune to sit at the feet of Cornelius à Lapide, when that great man taught at Louvain, a circumstance fully appreciated by Marchant, and referred to by him with thankfulness in his preface.
He was appointed Professor of Theology in the Benedictine monastery of Floreffe, which had been founded in 1121 by Godfrey Count of Namur, and he seems to have looked back in his later life with firm attachment to his cloister life in that picturesque and venerable abbey above the gliding Sambre. He was afterwards removed to the more famous monastery of Lobes, which had sent forth so many great men in the Middle Ages, and there he contracted a lasting intimacy with Raphael Baccart, afterwards its abbot.
Marchant was next transferred to the town of Couvin, to the church of which he became pastor and dean.
Jacques Marchant wrote his work, “The Garden of Pastors,” at the instigation of his brother Peter, a Franciscan, at one time Commissary and Visitor-General of the Province of Britain, and afterwards Provincial of that of Flanders.
The Dean of Couvin was a man of very remarkable refinement of taste. His mind was eminently poetic, and there is not a subject which he touched, over which he has not cast a gleam of beauty. He handles his matter with the utmost tenderness, yet he holds it with the firm grasp of a theologian.
The glow of his fervent piety irradiates every page of his writings, and invests them with that peculiar charm which attaches to the works of the great mystic ​and spiritual writers of an earlier age. He is full of holy reverence and godly fear: with him there is none of that offensive trifling with sacred matters, none of that profane prying into solemn mysteries, which disgraced certain of the earlier preachers, who were only eager to exhibit themselves as well versed in the subtleties of the schools.
Marchant never approaches a sacred subject but with veiled face and the bow of reverence; never does he degenerate into buffoonery; “The wise man doth scarcely smile a little,”—and the smile of our author is inexpressibly sweet.
If St. Thomas Aquinas is to theology what Michael Angelo was to art, then Jacques Marchant may take his place beside Angelico of Fiesole.
And perhaps the reason of this spirituality is, that the Dean drew from the purest wells of living water, instead of letting down his pitcher in the polluted cisterns of a pagan antiquity. Profoundly learned he was not; his knowledge of the classics was but limited;—but he was well versed in the writings of the great Christian Fathers, and well trained in the science of the Saints.
His pure and loving spirit seems to have panted, like the hart, for the water-brooks of Divine wisdom, and to have turned instinctively from the dry and sterile land whither the men of his day were bending their steps. Yes; he left the satyr to dance in the desolate ruins of the olden world, that he might lie down in the green pastures of the Christian faith.
It is certainly remarkable that, whereas in his day ​men affected to quote the classic writers of Rome and Greece, and the study of these authors was reviving, Marchant passes them almost completely over. The catalogue of his library I give, as it would be hard to find one more judiciously selected.
His commentators on Holy Scripture, in addition to the Fathers, are Jansenius, Titelmann, Jansonius, Baradius, Viegas, Salasas, Ribera, and Cornelius à Lapide. His theological writers, after the great Thomas and Cajetan, are Bellarmin, Suarez, Clarius, Torres, and Malderus. The preachers whom he consults are Pepin, Louis of Granada, Diez, Stella, Vega, Iachinus, Stapleton, Osorius, Valderama, Coster, Labata, and Carthagena.
His spiritual authors are Thomas à Kempis, Blosius, Harphius, Platus, Aponte, Sales, Salo, Solutivo, Roderiguez, Bruno, and Baldesanus.
His catechetical writers are Canisius, Somnius, Fœlisius, Nider, Bayus, and Claude Thuet.
“And although,” says Marchant, “I may have amassed stones, wood, and mortar from other sources than my own field or quarry, in order that I might erect this edifice, yet do not deny it to be mine, for it is according to my own scheme; mine is the labour, mine the skill, mine the hand which erected, disposed, and consummated it. No one surely will deny that the garden is his who possesses, digs, cultivates, arranges, and adorns it, though he may have brought from ​elsewhere some seeds, herbs, fruit-trees, and flowers, which by pruning, lopping, and transplanting, he may have sown or planted there. However, it is little to have sown, planted, watered, and cultivated, unless there be increase and fruit produced, all which comes, not of human skill, but of God alone.
“I say, then, that the garden is not mine, but His who worketh all in all, to whom I commend and reconsecrate it with my whole heart, that He may give it increase. And do thou use it happily, and pray for me. Farewell.”
The Hortus Pastorum consists of four books; the first treats of Faith, the second of Hope, the third of Charity, the fourth of Justice—the four great streams springing from one source which water the Eden of the Church.
Under the head of Faith, Marchant expounds the Apostles’ Creed in seventeen tracts, each containing several propositions and lections.
Under the head of Hope, he discusses prayer, and especially the Lord’s Prayer and the Angelic Salutation. In this book are five tracts.
Under the head of Charity, Marchant treats of the Commandments, in four tracts.
The fourth book of the Hortus Pastorum has a separate title, the Tuba Sacerdotalis, or the sevenfold blast of the priestly trumpet laying low the walls of Jericho.
These walls of the city of palms are, according to Marchant, the seven deadly sins, which he accordingly treats of in seven tracts, each containing from nine to ten lections.
In addition to the Hortus Pastorum and the Tuba ​Sacerdotalis, Marchant is the author of other works, a list of which follows, together with the list of the different editions of the Hortus.
Hortus Pastorum; Parisiis, Soly. fol., 1638.
Do. do. 1651.
Do. do. Josse, fol., 1661.
Do. Coloniæ, 4to., 1643.
Do. nova editio curante M. Alix; Lugduni, fol., 1742.
Candelabrum Mysticum; Montibus, 4to., 1630.
Do. cum Horto; Parisiis, fol., 1638.
Do. do. do. 1651.
Do. do. do. 4to., 1696.
Vitis florigera dc palmitibus, etc.; Parisiis, fol., 1646.
Triomphe de St. Jean Baptiste; Mons, 12mo., 1645.
Opuscula pastoralia; Parisiis, 4to., 1643.
Resolutiones pastorales; Coloniæ, 18mo., 1655.
Do. cum Horto, q. v.
Quadriga Mariæ Augustæ; Montibus, 8vo., 1648.
Conciones funebres; Coloniæ, 2 vols. 4to., 1642.
Do. do. 1652.
Rationale Evangelizantium, in quo doctrina et veritas evangelica sacerdotibus ad pectus appendenda. Acc. Vitis florigera. Ed. quinta opusculis part. &c. Coloniæ, 3 vol. in uno, 4to., 1682.
The funeral orations are hardly likely to be much read now, but the sermons on the Saints, published under the title of Vitis florigera, are of value; they give an outline of the life of each Saint, and a moral application of the lesson inculcated by the Church in the appointment of the festival. The Resolutiones pastorales ​will be found exceedingly useful, as it contains solutions of many difficulties which are likely to beset a parish priest. The Candelabrum Mysticuin is a very important and useful practical exposition of the Sacraments, and the Virga Aaronis florens, which is generally bound up with the Hortus, is an admirable directory of priestly life, containing godly admonitions and advice, under five heads and thirteen lections, each lection representing a blossom on Aaron’s rod, or a perfection in he sacerdotal life to which every priest should labour to attain. At the end of this work there is an interesting account of the introduction and founding of a congregation of St. Charles Boromeo (oblates), in the diocese of Leyden, by the joint efforts of Marchant and his friends Stephen Strecheus, Suffragan of Leyden, and John à Chokier, Vicar-General. This congregation is a society of secular Clergy constituted on much the same principles as the Societies of the Oratorians and St. Philip Neri. At this time, when associations for the advancement of spiritual life are being formed in our own branch of the Church, it would be well to consider whether the rules of St. Charles might not be taken and adapted to our modern exigencies, and so the congregation of oblates be revived amongst ourselves.
But to return to the Shepherd’s Garden.
As a specimen of the manner in which Jacques Marchant expounds a doctrine, I will give in outline his exposition of the eleventh Article of the Creed—“The Resurrection of the Body.”
Lection I. On the resurrection of the dead.
Proposition 1. Universal resurrection was ​ announced in the Old and New Testaments; Christ proves this from the words, The God of Abraham, Isaac, and Jacob, saying, He is not the God of the dead, but of the living.
For the Sadducees denied the existence of angel or spirit, and a state of life after death.
If God is God of Abraham, Isaac, and Jacob, and He is God of the living, then these patriarchs are in a state of existence after death.
Christ quoted from Moses, and not from passages in the prophets, because the Sadducees accepted the Pentateuch only.
Christ raised some from the dead as an earnest of what he would do hereafter, as for instance, Lazarus, the widow’s son, and the daughter of Jairus.
Proposition 2. The resurrection of the body, though naturally hard to be understood, is most easy to be performed by God.
The doctrine of the resurrection was unknown to the philosophers.
There are natural difficulties in the way, yet it is possible with God, as illustrated by the vision of Ezekiel (xvii.).
Daniel also was promised the resurrection (xii. 2).
Marchant relates the story of the seven sleepers as an illustration of the manner in which those sleeping in their graves may awake in the flesh and in the likeness of their former selves.
Nature gives us figures and types of
resurrection: the seeds decaying and springing up again; the trees shedding their leaves to burst again into leaf, and flower, and fruit; the waning of the year to break again into spring.
If there is a difficulty in our conceiving how a body scattered to the winds may be restored, take a globule of quicksilver, shiver it into countless minute particles, gather them again into your palm, and lo! the globule is identical with that which was before.
Proposition 3. This doctrine of a resurrection has been the source of joy and consolation to saints and martyrs in their afflictions.
Example of Job. I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth: and though after my skin worms destroy this body, yet in my flesh shall I see God. (Job xix. 25, 26.)
Example of the seven brethren (2 Macc. vii.).
Examples of St. James and St. Nicasius.
The Apostle asserts that if we had no such hope we should be of all men most miserable, but we have a hope of resurrection (Phil. iii. 20, 21).
In like manner then as the husbandman (James v.) waits unconcernedly for the time when his seed sown in corruption shall spring up, so must we not be saddened if these our corruptible bodies waste and decay, but must commit them unto the faithful Creator, remembering the words of Habakkuk, Rottenness entered into my bones, and ​ I trembled in myself, that I might rest in the day of trouble. . . . Yet I will rejoice in the Lord, I will joy in the God of my salvation. The Lord God is my strength, and He will make my feet like hinds’ feet, and He will make me to walk upon mine high places.
Lection II. Of the identity of the risen with the present body.
Proposition 1. The two bodies are essentially one. The resurrection is one of the flesh, not of the soul only.
It is a resurrection of substantial flesh, not of an aerial phantom.
Job distinctly says, In my flesh shall I see God, whom I shall see for myself and not another; in the same skin and flesh, not in other skin and flesh; with the same eyes.
Example of Eutychius of Constantinople confessing this truth when dying.
Corollary. From this we see what dignity belongs to the human body, with what reverence man should treat it, and how it is worthy to be guarded carefully by angels (Jude 9).
Proposition 2. Although the risen body is identical with the natural body in substance, yet it differs from it in accidents. For the risen body has four dowers
1. Impassibility, or incapacity for suffering pain, disease, or corruption.
2. Glory, being made resplendent as the sun, after the fashion of Christ’s transfiguration
3. Agility, or capacity for following every impulse of the will.
4. Subtlety, or capacity for penetrating every where.
Of these four conditions of the body the Apostle speaks (1 Cor. xv. 42—44), It is sown in corruption, it is raised in incorruption (impassible); it is sown in dishonour, it is raised in glory; it is sown in weakness, it is raised in power (agile); it is sown a natural body, it is raised a spiritual (subtle) body.
St. Paul takes the figure of a grain of corn, which is sown in corruption, decaying in the earth, but rises in incorruption; and shows that in like manner will the body rise free from corruption.
The body is sown in dishonour; however noble and illustrious it may have been in life, it becomes an object of loathing in the tomb; but it will be raised glorious, radiating light.
The body sown in weakness, unable to resist the attack of decay and the worm, will be vigorous and free on the Resurrection morn, capable of performing any act which the mind can devise.
The body sown an animal or natural body, subject to vegetative processes, and other conditions of nature, at the Resurrection will be free from all these conditions.
Proposition 3. Bodies here deformed, will hereafter be perfected.
Marchant reasons that, in a state of perfection, all imperfection, and therefore all deformity, will be done away.
He discusses the question of the age to which all bodies will seem to have attained at the Resurrection; the received doctrine being that we shall all come . . . unto a perfect man, unto the measure of the stature (marg. age) of the fulness of Christ. (Eph. iv. 13.)
Lection III. The circumstances of the resurrection.
Proposition 1. The trumpet call precedes it.
For it takes place in a moment, in the twinkling of an eye, at the last trump—that trump being the voice of the archangel. (1 Thess. iv. 16. Matt. xxiv. 31.)
The trumpet of old called to a solemn assembly; it was a sign of advance, it was a signal of battle. So will the last trump call the Heaven from above and the earth, that God may judge His people; it will be the sign of advance to the elect into their kingdom, it will be the signal for all creation to arm itself to fight against the ungodly.
Do you ask what is the object of the trumpet blast?
1st. It is to call the angels together, to prepare for the severance of good and bad.
2nd. It is to wake the dead.
3rd. It is to summon the elect to the feast of good things in Heaven.
4th. It is to terrify the wicked and announce to them their doom.
Proposition 2. The locality of the resurrection is uncertain.
It is supposed by many that it will take place in the Valley of Jehoshaphat, where good and bad will be gathered together. Others suppose that the good and bad will be gathered in separate spots. Others again suppose that each individual will remain by the grave whence he has arisen.
Proposition 3. The time when the resurrection will take place is also uncertain.
Some think it will take place early on Easter Day, at the rising of the sun, that our resurrection may be made in all points like that of our great Head. Others think that it will take place suddenly at night: At midnight there was a voice heard, Behold, the Bridegroom cometh; go ye out to meet Him. The type of Israel coming out of Egypt points also to midnight.
But the place and the time knoweth no man, they depend on the Providence of God.
I confess to feeling quite at a loss what to select as a specimen of Marchant’s refined and beautiful writing. Every page contains beauties, and it is hard to choose among them.
The following is very tender. After quoting the text, My beloved is white and ruddy, the chiefest among ten thousand (Cant. v. 10), he breaks forth into the following passage: “White is my Beloved in His purity and His innocence, but ruddy in His ​burning charity, through which He shed His blood. White is He in His nativity, girded about with virgin flesh, but ruddy in His circumcision, sprinkled with His gore. White at the transfiguration, in His glistering raiment, ruddy on the Mount of Olives, bleeding in His sweat. White is He in the palace of Herod, dressed in the white robe, ruddy in that of Pilate in the purple garment. White upon the Cross, in the water which flowed from His side, but ruddy, bathed wholly in His Blood. White is He in the Sacrament, under the species of bread, ruddy under the veil of wine. White in His mercy, ruddy in His justice; white in His Body mystical, in the virgins, but ruddy in the purpled martyrs.” (114.)
“He is the chiefest among ten thousand, through His passion exalted above all creatures and above all glory of the elect.
“The chiefest among ten thousand, as leader of His people Israel to the Promised Land, by the pillar, the rod, and the Red Sea; the pillar, forsooth, at which He was scourged, the rod of His Cross, and the Red Sea of His Blood.
“The chiefest among ten thousand, as the great High Priest entering into the holiest of all with His own blood.
“The chiefest among ten thousand, as the Mediator between God and man, ever presenting before the Father those wounds by which He was constituted Mediator.
“The chiefest among ten thousand, as the Shepherd of either fold, that of Jew and that of Gentile; by the pastoral staff of His Cross reducing them into one fold ​“The chiefest among ten thousand, as Head of the militant and triumphant Church.
“The chiefest among ten thousand, as Head and King of angels and men, of both making one society, one kingdom.
“The chiefest among ten thousand, as the Judge of living and dead.” (110.)
I make no apology for translating, almost entire, the following exquisite passage on the wound in our Lord’s side, so redolent with spiritual fragrance, so rapturous in heavenly ardour:—
“Not only ought the dove to dwell in the clefts of the rock, but she should also flee to the cavernam maceriæ (English vers., ‘secret places of the stairs’): that is, the wound in the side. . . . There make thy nest, and enter, O dove! therein lurk many mysteries: for why was that side opened?
“First, that thou mightest enter the ark with the olive-bough, the symbol of peace. Lo! Christ is the ark, and the wound in His side is the window of the ark through which thou mayest enter; for as the dove found not rest for the sole of her foot, so dost thou wander in vain with the raven, and wheel around the corpses of this world; thou canst not find thy rest, save in the heart of thy Saviour. There has He chosen to build thee a home; there, in that heart burning with love, to plant thee a flowery Paradise, in which thou mayest delight, and exclaim, It is good for us to be here. ‘How good!’ says Bernard, ‘how good to dwell in that heart, in that dug field!’ O Lord, Thy heart is a good treasure, for which I will surrender all ​my fancies, all the desires of my mind. I will acquire it for myself, casting all my thoughts into Thy heart; and I will worship toward this ark of the covenant, and praise the name of the Lord.....
“If then at any time thou feelest want and lukewarmness, or dryness, then turn thy heart to the Lord, turn to the heart of thy Lord; seek it on the cross, His couch of love. There wilt thou find the way to His very heart open; by that broad gate of His side, by that door of piety, thou mayest enter. There join heart to heart, that thou mayest become partaker of light, of life, of flame, and of that peace which He shall speak unto His people, and to His saints, that they turn not again.
“Secondly, He chose that His side should be opened, because to the Redeemer it was not enough that His whole body was bloody with the rods, that His hands and feet were purpled by the nails, but He desired to shed forth, by the spear, as token of His unbounded love, that blood which still lingered about the heart, and which neither thorns nor scourge had extracted. Wherefore He was wounded, not so much by the spear, as by love, or if you prefer it, by both the lance and love. Whence it is said twice, Thou hast wounded My heart, My sister, My spouse; thou hast wounded My heart! And do thou reply, ‘Wound Thou my heart, my Bridegroom; wound Thou my heart! wound it with compassion, wound it with love; with these twin arrows from Thy bow pierce through my heart. Twice did Moses smite the rock, twice do Thou smite this stony heart, that from it may stream, if not blood, yet bitter tears.’ ​“Thirdly, He chose to show us the place of our regeneration. Hence there flowed forth both water and blood, signs of Baptism and the Eucharist, which regenerate us to God. And thus is it said, Thy daughters shall be nursed at Thy side (Isa. lx. 4), Christ! for Thou regeneratest us by the blood and water streaming from Thy side.
“Fourthly, consider that, although the lance gave no pain to the Saviour, yet was it keen, for it wounded with cruel pang the heart of the Mother. For her heart was bound up with the heart of her Son; and to this the prophet seems to refer when he says, Supra dolorem vulnerum meorum addiderunt. (Ps. lxix. 27.) But in conclusion, I repeat—Arise, O dove! enter in, O love! for here is the door by which thou shalt pass to the marriage-feast of thy Bridegroom; for here is the window of love which desires to enkindle thee also; for here is the furnace streaming forth with mercy. Gathering together all thy evil affections, thy sins, thy negligences, cast them into that furnace of love, that there they may be consumed. There exclaim with Thomas, My Lord, and my God! and with the Psalmist, This shall be my rest for ever; here will I dwell, for I have a delight therein. For there is the place to live, there is the place to die.”
In like manner does Marchant exclaim: “Spare, O cruel nails, O spare those sacred feet, which have never walked in the way of sinners. Come rather and pierce my heart; pierce my hard heart with the piercing of penitence, that ye may draw from it the salty tears of contrition; for, from the time when ye were sprinkled ​with the Saviour’s blood, ye have had power to heal the wounds of the mind.
“Yet would not the Saviour spare Himself these nails, that He might make satisfaction for all offences committed by our feet walking in the way of sinners, when we went astray like the lost sheep; and that He might merit by this price and these pangs to guide our feet into the way of peace.
“It was not sufficient for Him to have endured so much labour, sweat, and weariness, whilst seeking His wandering sheep; but He desired also that His feet should at length be pierced, not with the thorns only, but also with the nails.”
On the words, He stood in the midst of them, he remarks: “There then were the disciples gathered in terror, in error, all had lost their faith, all wavered, doubting of the resurrection. All, the Virgin excepted, had lost the light of faith, as is represented by the Church in her Office for Holy Week (i. e. Tenebræ), when fifteen candles are extinguished, one alone being excepted and allowed to remain alight. This indicates the eleven Apostles with the three women losing the light of faith, which remained in the Virgin alone, of whom it might truly be said, Her candle goeth not out by night. These, then, being gathered together, Christ was present in the midst, though the doors were shut; for just as He issued from the Virgin’s womb leaving her still virgin, as He passed through the unmoved stone of the sepulchre, so now did He enter to His disciples without impediment, for nothing can hinder the transit of a glorious body: He stood in the midst of them! Stood, ​as a pastor in the midst of his flock, gathering them to him; as a leader in the midst of his soldiers, encouraging them; as the sun in the midst of the stars, illumining them; as the heart in the midst of the body, vivifying it; as the tree of life in the midst of Paradise amongst the elect trees; as the candlestick in the midst of the house, lighting it and dispelling its gloom; as the column in the midst of the building, sustaining it.
“And this word stood has its special significance, denoting the resurrection. For before the resurrection, when He bore the burden of our sins, He is described as at one time lying in the manger, at another as seated weary by the well, and then as prostrate with His face to the earth praying, upon the mountain, or as bowed down and crying to the Father in the garden, or again as stooping under the weight of the cross as He ascended Calvary, whilst on the cross itself He is spoken of as bowing His head to give up the ghost. All which attitudes of the body denote the weight of our sins with which He was burdened. But now, that burden is shaken off in His resurrection, for He has drowned it in the abyss of His blood, and so rightly is He spoken of as standing in the midst.”
Jacques Marchant thus paraphrases the 110th Psalm: “At the ascension it was said unto Him, Sit Thou on My right hand, until I make Thine enemies Thy footstool. That is, Do Thou, who art exalted above all creatures, share with Me My kingdom until all Thine enemies are subjected unto Thee, till the kingdom of the predestinate is filled, and Thy victory has attained ​to its perfection. And here by the fulfilling of the kingdom of predestination, and the conquering of foes, and the extension of empire, this is signified, that in the consummation of the age, He will return again into the world, that the subjection of every thing to Him may be made manifest in all the world. Wherefore the Psalmist adds, The Lord shall send the rod of Thy power out of Sion: be Thou ruler, even in the midst among Thine enemies. That is, the sceptre of Thy royal power, the sceptre of strength, shalt Thou begin to extend and pass on from the city and mount of Sion, even unto the ends of the earth, by Thy Apostolic messengers; so that Thou mayest rule even in the midst of Thy enemies and false brethren, Jews, heathen, and heretics. In the end of the age, however, Thy kingdom will be exalted perfectly over Thine enemies, when Thou shalt send forth the sceptre of virtue, the banner of Thy cross out of the Heavenly Sion, that Thy foes may be entirely subjected beneath Thy feet. Then he adds: In the day of Thy power shall the people offer Thee freewill offerings with an holy worship, when the kingdom will be Thine, and Thine the only principality.” The Vulgate varies so much from our English Version in this third verse, that Merchant’s paraphrase cannot apply to it, and I shall therefore pass on to the fifth verse: “The Lord upon Thy right hand shall wound even kings in the day of His wrath. Christ our Lord sitting at Thy right hand shall break all the power of kings who have persecuted the Church. Then shall the Neroes, Maximinians, and Deciuses be thrust down into hell. He shall judge among the heathen; He shall ​fill the places with the dead bodies: He shall then exercise judgment over all nations, and, having condemned the wicked, shall perfect and consummate their last extermination. Then shall the places of hell be filled with impious men, and with devils thrust down thither and there enclosed; and that because He shall smite in sunder the heads over divers countries, breaking down the proud, and bringing them into confusion before all the world.
“And would you know why He is given such power to judge the nations and trample upon kings and haughty men? He shall drink of the brook in the way: therefore shall He lift up His head. Because, forsooth, in this way and mortal life, which glides by as a brook, He drank the turbid water, bearing our infirmities, by His Passion descending into the very depths of the stream; therefore, because of this so great humility, hath God highly exalted Him, making Him the Judge of all.
“If indeed in His first Advent it was cried, Blessed is He that cometh in the name of the Lord; Hosanna in the highest! how much more in that His second triumphal coming will it be cried by angels, by the elect, by kings, by priests, by people, by children, ay! by all creatures, Let the Heavens rejoice, and let the earth be glad: let the sea make a noise, and all that therein is. Let the field be joyful, and all that is in it; then shall all the trees of the wood rejoice before the Lord, for He cometh, for He cometh, to judge the earth.
“We too, considering that time of triumph, shall exclaim to our King and Saviour with glad accord, ‘Reign ​even in the midst among Thine enemies! Reign, Thou Son of David, setting up Thy throne above all monarchs! Reign, Thou peaceful King, trampling under foot all the kingdom of Satan! Reign, Thou Son of Mary, in the midst of heretics and blasphemers! Reign, Thou Galilæan, in the midst of infidels once rebels! Reign, Thou Nazarene, in the midst of Julians and persecutors! Reign, Thou innocent Lamb, in the midst of ravening wolves! Reign, Thou Lamb which was slain, in the midst of angels and all the elect! I heard the voice of many angels round about the throne and the beasts and the elders, saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. And every creature which is in Heaven, and on earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto Him that sitteth upon the throne, and unto the Lamb for ever and ever.”
* ↑ I believe he quotes Juvenal twice, Ovid once, and the Æneid twice.
* ↑ Valderama, however, is not to be commended; he is vulgar, pompous, and irreverent.