Rhythms on the Nativity of Christ

Rhythms on the Nativity of Christ

Ephrem the Syrian

c. AD 306–373

Thirteen rhythms of Ephrem on the birth of Christ, in Morris’s English prose: the prophets and patriarchs who looked for the Son, the Virgin Mary, the shepherds and the Magi, the creatures called on to praise him, and the fruits of his coming.

Rhythm 1.

1 THIS is the day that gladdened them, the Prophets, Kings, and Priests, for in it were their words fulfilled, and thus were the whole of them indeed performed! For the Virgin did to-day bring forth Immanuel in Bethlehem. The voice that erst Isaiah spake, to-day reality became. He was born there who in writing should the Gentiles' number tell! The Psalm that David once did sing, by its fulfilment came to-day! The word that Micah once did speak, to-day was actually done! For there came from Ephrata a Shepherd, and His staff swayed over souls. Lo! from Jacob shone the Star, and from Israel rose the Head. The prophecy that Balaam spake had its interpreting to-day! Down also came the hidden Light, and from the Body rose His beauty! The Light that spake in Zachary, to-day did gleam in Bethlehem! The Nativity of Christ fulfils the types 2 Risen is the Light of the kingdom, in Ephrata the city of the King. The blessing wherewith Jacob blessed, to its fulfilment came to-day! That tree likewise, [the tree] of life, bringeth hope to mortal men! Solomon his hidden proverb had to-day its explanation! To-day was born the Child, and His name was Wonder called! For a wonder 'tis that God as a Babe should shew Himself. By the word Worm did the Spirit Him in parable foreshew, because His generation was without marriage. The type the Holy Ghost did figure, to-day its meaning was [explained.] He came up as a root before Him, as a root of parched ground. Aught that covertly was said, openly to-day was done! The King that was in Judah hidden, Thamar stole Him from his thigh; to-day arose His conquering beauty, which in hidden estate she loved! Ruth at Booz side fell down, because the Medicine of Life hidden in him she perceived. To-day fulfilled was her vow, since from her seed arose the Quickener of all. Travail Adam on the woman brought, that from him had come forth. She to-day her travail ransomed, who to her a Saviour bare! To Eve our mother birth a man gave, who had had no birth himself. How much more should Eve's daughter be believed to have borne a Child without a man! The virgin earth, she bare that Adam that was head over the earth! The Virgin bare to-day the Adam that was Head over the Heavens. The staff of Aaron, it budded, and the dry wood yielded fruit! Its mystery is cleared up to-day, for virgin womb a Child hath borne!

3 , the Angel that spake in me, was the Angel of the covenant, the Light of Light; and it seems that a created being would not so readily be conceived of as speaking in a person. See Zech. 1, 9. It may be well also to notice here, how St. Ephrem (in common with St. Leo, St. Chrysostom, St. Augustine, and others) speaks of the celebration of the day as if it was the day itself, partly as exhibiting their intense realization through faith of the mystery and the re-presentation of it, to use the word in its ancient sense; partly as evincing, perhaps, a belief in the unabidingness of our conceptions of time—a belief resulting, it may be, from the mystical union with God in Christ which the saints enjoy. For to God time is as nothing, and those who through grace are one with Him, begin to view things as He views them.

4 So the hymn in the Salisbury Brev. for the feast of the Name of Jesus, Aug. 7, has among the list of His Names, 'Vermis.' S. Austin, in Joan. Tr. i. 13, and on Ps. 21, 7, may be also referred to. It was common anciently to interpret the rod out of the stem of Jesse of the Bl. Virgin, and the Branch from his roots of the Messiah. Thus Jerome on the place: "Jews interpret rod and branch of the Lord Himself, because forsooth the power of a ruler is indicated by the rod, by the flower (so he renders Shamed is that folk that holdeth the prophets as true; for unless our Saviour did come, falsified their words have been! Blessed be the True One who came from the Father of the Truth and fulfilled the true seers' words, which were accomplished in their truth. From Thy treasure-house put forth, Lord, from the coffers of Thy Scriptures, names of righteous men of old, who did look to see Thy coming! Seth who was in Abel's stead shadowed out the Son as killed, by Whose death dulled was the envy Cain had brought into the world! Noah saw the sons of God, saints that sudden waxed wanton, and the Holy Son he expected, by whom were hallowed whoremongers'. The brothers twain, that covered Noah, saw the only Son of God who should come to hide the nakedness of Adam, who was drunk with pride. Shem and Japhet, being gracious, did the gracious Son expect, Who should come and set free Canaan from the servitude of sin.

5 Melchizedek expected Him,—as His vicegerent, was looking, that he might see the Priesthood's Lord, whose hysop whiteneth the world. Lot beheld the Sodomites how they perverted nature's course: for nature's Lord he looked who gave a holiness not natural. Him Aaron looked for, for he saw that if his rod ate serpents up, His cross would eat the Serpent up that had eaten Adam and Eve. Moses saw the hanging serpent that the bites of asps had cured, and he looked to see Him who would heal the ancient Serpent's wound. Moses saw that he himself alone retained the gleam from God, and he looked for Him who came and multiplied gods by His teaching'. Caleb the spy bore the cluster on the staff, and came and longed to see the Cluster, Whose wine should comfort the world. Him did Jesus son of Nun long for, that he might conceive the force of his own surname: for if by His name he waxed so mighty, how much more would He by His

6 the beauty. But let us understand the rod of the root of Jesse, of the Holy Virgin Mary &c.' St. E. on the place (after the Ch. Paraph.) interprets the roots of the kin of Joseph and Mary. The Nativity of Christ fulfils the types Birth? This Jesus that gathered and carried, and brought with him of the fruit, was longing for the Tree of Life to taste the Fruit that quickeneth all. Rahab too for Him was looking; for when the scarlet thread in type redeemed her from wrath, in type she tasted of the Truth. 'Twas for Him Elijah thrilled, and when Him on earth he saw not, he through faith most thoroughly cleansed, mounted up in heaven to see Him. Moses saw Him and Elijah, the meek man from the depth ascended, the zealous from on high descended, and in the midst beheld the Son. They figured the mystery of His Advent: Moses was a type of the dead, and Elijah a type of the living, that fly to meet Him at His coming. For the death the dead have tasted, them He maketh to be first: and the rest that are not buried are at last caught up to meet Him.

7 Who is there that can count me up the just that looked for the Son, whose number cannot be determined by the mouth of us weak creatures? Pray ye for me, O beloved, that another time with strength endued, I in another legend may their foretaste so set forth, as I am able. Who is adequate to praising of the Son of the Truth that hath risen to us? For 'twas for Him the righteous thrilled, that in their generation they might see Him. Adam, he was looking for Him, for He is the Cherub's Lord, and could minister an entrance and a residence hard by the branches of the Tree of life. Abel after Him did thrill, that in his days He might come, that instead of that lamb that he offered, the Lamb of God he might behold. Eve for Him was also looking, for woman's nakedness was sore, and He capable to clothe them, not with leaves, but with that same glory that they had exchanged away. The tower that the many builded symbolically looked for One, who coming down would build on earth a tower that lifts up to Heaven. Yea the ark of living creatures for our Lord looked in a type; for He should build the Holy Church, wherein souls find a refuge. In Phaleg's days earth was divided into tongues threescore and ten. He looked for Him who by the tongues, to His Apostles earth divided. Earth which the flood had swallowed up, in silence cried to her Lord.

8 He came down and opened Baptism, and men were drawn by it to Heaven. Seth and Enos, Cainan too, were surnamed sons of God; for the Son of God they looked, that they His brethren by grace might be. But little lacking of a thousand years did Methusalah live: He looked for the Son that maketh heirs of life that never ends! Grace itself with mystic instinct, was beseeching in their stead that their Lord might come in their age and fill up their fallings short. For the Holy Spirit in them, in their stead, besought with musing: He stirred them up, and in Him did they look on that Redeemer, after whom they thrilled [with longing.] 9 The soul of just men in the Son a Medicine of life perceived, and so it felt desires that He might come in its own days, and then His sweetness would it taste. Enoch, he was thrilling for Him, and since on earth the Son he saw not, he was justified by great faith, and mounted up in Heaven to see Him. Who is there that will spurn at grace, when the Gift that they of old gained not by much labour, freely cometh to men now? For Him Lamech also looked who might come and lovingly give Him quiet from his labour, and the toiling of his hands, and from the earth the Just One had cursed. Lamech then his son beheld, Noah,—him, in whom were figured types The vigils of worldlings relating to the Son. In the stead of Lord afar off, type at hand afforded quiet. Yea Noah also thrilled to see Him, the taste of whose assisting graces he had tasted. For if the type of Him preserved living things, Himself how sure to bestow life upon souls! Noah longed for Him, by trial knowing Him, for through Him had the ark been stablished. For if the type of Him thus saved life, sure much more would He in person.

10 John 8, Abraham perceived in spirit that the Son's Birth was far off; 56. stead of Him in person even His day he saw with gladness. To see Him Isaac thrilled with longing, as having tasted the Heb.11, taste of His redemption; for if the sign of Him so gave 19. life, much more would He by the reality. Dan. 4, 13. Joyous were to-day the watchers, that the Wakeful came to wake us! Who would pass this night in slumber, in which all the world was watching? Since Adam brought into the world the sleep of death by sins, the Wakeful came down that He might awake us from the drenching sleep of sin. Watch not we as usurers, who, on money put to interest thinking, watch at night so oft, to reckon up their capital, and interest. Waking, full of cool devices, is the thief, who in the earth hath buried and concealed his sleep. His wakefulness all ends in this, that He may cause much wakefulness to them that be asleep. Wakeful likewise is the glutton, who hath eaten much and is restless; His watching is to him his torment, because of stint he was impatient. Wakeful likewise is the merchant, of a night he works his fingers telling o'er what pounds are coming, and if his wealth doubles or trebles. Wakeful likewise is the rich man, whose sleep his riches chase away: his dogs are sleeping, he doth

11 St. E. probably here views the whole world or creation (as the word literally means) as waiting for the manifestation of the Son of God, whose further manifestation in them whom He is not ashamed to call His brethren it yet waits for. Rom. 8, 19. Hence on Joel 1, 18-20, he says, "the groaning of the herds is a type of the groaning of the creation, indicating how it: groaneth and waiteth for the manifestation of the sons of God. Hence the divine Paul saith, that the creature (i. e. creation) was subjected to vanity not by its own will." And presently he adds, "this hunger indicates that hunger more sore than it, wherewith our race before the advent of the Lord was vexed, when it was in want of the heavenly Bread; which was quenched and passed away by the preaching of the Gospel." It was usual formerly to usher in all the greater feasts with a vigil, which St. E. here makes the occasion of the practical remarks following.

12 This is to us a very strong figure: Shakspeare's expression, 'Macbeth hath murdered sleep,' is not unlike it. guard his treasures from the thieves. Wakeful also is the careful, by his care his sleep is swallowed: though his end standeth by his pillow, yet he wakes with cares for years to come. Satan teacheth, O my brethren, in one watching's stead another, that to good deeds we be sleepy, and to ill awake and watchful. Even Judas Iscariot, for the whole night through was wakeful, and he sold the righteous Blood, that did purchase the whole world. The son of the dark one put on darkness, having stripped the Light from off him: and the Creator of silver, for silver did the thief sell. Yea Pharisees, the dark one's sons, all the night through kept awake: the dark ones watched that they might veil the Light which is unlimited. Ye then watch as [heaven's] lights in this night of starry light. For though so dark its colour is, yet in virtue it is clear.

13 For whoe'er is like this clear One, wakeful and at prayer in darkness, in this darkness visible him a light unseen envelopes! The bad man that in daylight standeth, yet as a son of darkness dealeth, though with light clad outwardly, inly is with darkness girt. Be we not deceived, beloved, by the fact that we are watching! For whoso doth not rightly watch, his watch is an unrighteous watch. Whoso watcheth not cheerfully, his watching but a sleeping is: whoso also watcheth not innocently, even his waking is his foe. This is the waking of the envious one! a solid mass, compact with harm. That watch is but a trafficking, with scorn and mockery compact. The wrathful man if he doth wake, fretful with wrath his wake will be, and his watching proves to him full of rage and of cursings. If the babbler be waking, then his mouth becomes a passage which for sins is expeditious, but for prayers disrelish shews.

14 The wise man if so be he that watches, one of two things chooseth him, either takes sweet, moderate, sleep, or a holy Mercifulness recommended to us Ps. 45, 3. Cant. 1, 15. S. path S. filtered. vigil keeps. That night is fair, wherein the Fair One rose to come and make us fair. Let not aught that may disturb it enter into our watch! Fair be kept the ear's approach, chaste the seeing of the eye! hallowed the musing of the heart! speaking of the mouth be cleared. Mary hid in us to-day leaven come from Abraham. Let us then so pity beggars as did Abraham the needy. To-day the rennet fell on us from the gentle David's house. Let a man shew mercy to his persecutors, as did Jesse's son to Saul. The prophets' sweet salt is to-day among the Gentiles scattered. Let us gain a new savour by that, by the which the ancient people lost their savour. Let us speak the speech of wisdom; speak we not of things beside it, lest we be ourselves beside it!

15 In this night of reconcilement let no man be wroth or gloomy! in this night that stilleth all, none that threateneth or disturbs! This night belongeth to the sweet One; bitter none, nor harsh be in it! In this night that is the meek One's, high or haughty none be in it! In this day of pardoning let us not be unforgiving! In this day of gladnesses let us not spread sadnesses! In this day so sweet, let not us be harsh! In this day of peaceful rest, let us not be nally sweetly, then temperately. Bened. renders it somnum suavem, noxiis ac tristibus vacuum curis, sibi statuii. Perhaps he was influenced in this by the words of the hymn in daily use at Compline, Procul recedant somnia, Et noctium phantasmata &c. Comp. Ps. 119, 56. I have thought upon Thy Name, O Lord, in the night season, and have kept Thy law: this I had, because I kept thy commandments,—where being able to have God before us in the night season, is spoken of as a reward for keeping His commandments. See too Aristot. Ethic. Nicom. i. & v. fin. "Better are the dreams of the good than those of ordinary men." However we find in the Gospel that our Lord does not stay up late to pray, but either passes the whole night in prayer, or else rises up very early in the morning; and it seems to me that St. E. whose manner it is to allude tacitly to Scripture, wished to lead men not to throw away His blessed example herein, and to recommend taking one

16 of these two modes of keeping the vigil. Vigils might be made an occasion of falling: hence St. Hilary says on the Psalm just quoted, "The nightly vigils may not be made into a dangerous leisure wherewith to unnerve the soul: but it is by prayers and supplications, and confessions of sin, that its attention must be arrested; so that at the very time, when to the vices of the body an occasion is administered, then especially may those very vices by the calling to mind of the Law of God be crushed." wrathful in it! In this day when God did come to sinners, in his mind uplifted let not just o'er sinner be! In this day in which there came the Lord of all unto the servants, condescending too be masters to their servants lovingly! In this day in which the Rich poor became for our sakes, let the rich man make the poor man at his table with him share. On this day to us came forth the Gift, although we asked it not! Let us therefore alms bestow on them that cry and beg of us. 'Tis to-day that opened for us a gate on high to our prayers. Let us open also gates to supplicants that have transgressed, and of us have asked [forgiveness.] To-day the Lord of nature's self was against His nature changed; let it not to us be irksome our evil wills to turn. Fixed in nature is the body, great or less cannot become: but the will hath such dominion, it can grow to any measure. To-day' Divinity did seal itself upon Humanity, that so Humanity might be with the Godhead's stamp adorned.

Rhythm 2.

1 BLESSED be that Child, that gladdened Bethlehem to-day! Blessed be the Babe that made manhood young again top. 2. n. d. day! Blessed be the Fruit, that lowered Himself to our p. 13. n. famished state! Blessed be the Good One, who suddenly k. enriched our necessitousness and supplied our needs! Blessed He whose tender mercies made Him condescend to visit our infirmities! Praise to the Fountain that was sent for our propitiation. Praise too to Him that undid the Sabbath by fulfilling it! Praise be to Him that rebuked the leprosy and it remained not, whom the fever saw and fled! Praise to the Merciful, who bore our toil! Glory to Thy coming, which quickened the sons of men! Glory to Him, who came to us by His First-born! Glory to the Silence, who spake by His Voice. Glory to the One on high, who was seen by His Day-spring! Glory to the Spiritual, who was pleased to have a Body, that in it His virtue might be felt, and He p. 19. n. might by that Body shew mercy on His household's bodies! k. p. 22. Glory to that Hidden One, whose Son was made manifest! adv. Glory to that Living One, whose Son was made to die! Glory scrut. to that Great One, whose Son descended and was small! adv. Scrut.

2 Glory to the Power who did stint His greatness by a form, His unseen nature by a shape! With eye and mind we have beheld Him, yea with both of them. Glory to that Hidden One, who even with the mind cannot be felt at all by them that pry into Him; but by His graciousness was felt by the hand of human beings! The Nature that could not be touched, by His hands was bound and tied, by His feet was pierced and lifted up. Himself of His own will He embodied for them that took Him. Blessed be He whom free will crucified, because He let it: blessed be He whom the wood also did bear, because He did allow it. Blessed be He whom the grave bound, that had [thereby] a limit set it. Blessed be He whose own will brought Him to the Womb and Birth, to arms and to increase [in stature]. Blessed He whose alterations purchased life for human nature.

3 Blessed He that sealed our soul, and adorned it and espoused it to Himself. Blessed He who made our Body a tabernacle for His unseen Nature. Blessed He who by our tongue interpreted His secret things. Let us praise that Voice whose glory with our lute is hymned, and His virtue with our harp. The Gentiles have assembled and have come to hear His strains. Glory to the Good One's Son, whom the evil one's sons rejected! Glory to the Just One's Son, whom the sons of wickedness did crucify! Glory to Him that loosed us, and was bound for us all! Glory to Him that gave the pledge, and did redeem it too! Glory to the Beautiful, who conformed us to His image! Glory to that Fair One The loving condescension to man's needs Ps. 97, that looked not to our foulnesses! Glory to Him that sowed 4 11. His Light in the darkness, and was chidden in His hidden state, and covered His secret things. He also stripped and took off from us the clothing of our filthiness. Glory be to Him on high, who mixed His salt in our minds, His leaven or rennet. in our souls. His Body became Bread, to quicken our deadness. supr. Praise to the Rich, that paid for us all, that which He borrowed p. 8. n.p. not, and wrote [His bill,] and also became our debtor! By His Ps.69,4. yoke He brake from us the chains of him that led us captive. Comp. Glory to the Judge that was judged, and made His Twelve to Luke sit in judgment on the tribes, and by ignorant men condemned 16, 6. the scribes of that nation! Glory to Him that could never be So S. V. measured by us! Our heart is too small for Him, yea our in Acts mind is too feeble. He fooleth our littleness by the riches 4, 13. of His Wisdom. Glory to Him, that lowered Himself, and asked that He might hear and learn that which He knew, that He might by His questions reveal the treasure of His helpful graces! Let us adore Him that enlightened with His doctrine our mind, and in our hearing sought for a pathway for His words. Praise we Him that grafted into our tree His fruit. Thanks to Him that sent His Heir, that by Him He might draw us to Himself, yea make us heirs with Him! Thanks to that Good One, the cause of all goods!

5 Blessed He who did not chide, because that He was good! Blessed He that did not spurn, because that He was just also! made us likenesses of Himself, probably with allusion to Rom. 8, 29. where the Syriac employs the same roots as are here used. The restoration, as the context shews, is here spoken of, and not the creation. A restoration however implies somewhat to which a person is restored, and this is the likeness to the Son; not that we are not made in the Image of the Trinity, (whose unity is implied by the unity of man made in His Image) but "because it was necessary for those who were to be called sons of God to be made in the likeness of the Son rather, that the stamp of sonship might fittingly belong to us." S. Cyril, c. Anthrop. vi. The Syriac root here in its primary sense means to cover, then to cover the face as in shame, to be reproached, &c. Probably St. E. intended the primary sense here, but as I have no au-

6 thority for such a use, I have preferred keeping the ordinary sense of the root. As the next words allude to the stripping of Christ, these may allude to the reproaching of Him, before His crucifixion. Zech. 3, 3. is explained by St. E. on the place, of Christ taking upon us the iniquities of us all; and so also Origen in Joan. 2, 21. "Having borne our infirmities and diseases, He owneth that He hath His soul in a very sorrowing and troubled estate, and is said in Zachary to be clad with filthy garments, which, seeing he should put them off, are said to be sins." Salt was used in Baptism in the West. Ezek. 16, 4. is thought to have given rise to the practice. I am not able to find, however, such a use in the East, and therefore St. E. probably alludes to Mark 9, 49.

7 Blessed He that was silent and did chide, that He might quicken us with both! Severe His silence and reproachful. Mild His severity even when He was accusing; for He chode the traitor, and kissed the thief. Glory to the hidden Husbandman of our intellects! His seed fell on to our ground, and made our mind rich. His increase came an hundred-fold into the treasury of our souls! Let us adore Him who sat John 14, down and took rest, and walked in the way, so that the Way 6; 10, 9. was in the way, and the Door also for them that go in, by which they go in to the kingdom. Blessed the Shepherd that became a Lamb for our reconcilement! Blessed the Branch that did become the Cup of our Redemption! Blessed also be the Cluster, Fount of medicine of life! Blessed also be the Tilman, that became Wheat, that He might be sown, and a Sheaf, that He might be cut! [Blessed be] the Architect, that Ps. 61, became a Tower for our place of safety! Blessed He that so 3. Prov. hath tempered the feelings of our mind, that, we with our harp 18, 10. should sing that which the winged creatures' mouth wists not with its strains to sing! Glory to Him, who beheld how we had pleased us to be like to brutes in our rage and our greediness, and came down and was one of us, that we might become heavenly!

8 Glory be to Him, who never felt the need of our praising Him, yet felt the need, as being kind to us and thirsted as loving us, and asketh us to give to Him, and Mat. 25, longeth to give to us. His Fruit was mingled with us men, 40. that in Him we might come nigh to Him, who condescended to us. By the Fruit of His stem He grafted us into His Tree. Let us praise Him, that prevailed and quickened us by His stripes! Praise we Him, that took away the curse by His thorns! Praise we Him, that put death to death by His dying! Praise we Him, that held His peace and justified us! Praise we Him, who rebuked death that had overcome us! Blessed He, whose helpful graces cleansed out the left side! 9 1 Alluding to the wave-offering, Levit. 23, 11. which was ordinarily interpreted of Christ. See also on Joseph's sheaf, Ambrose de Jos. 2. §. 7. "Herein is the Resurrection of the Lord Jesus revealed, whom, when the eleven had seen at Jerusalem, they adored Him. The loving condescension of Christ. See Luke 8, 33. and LXX. of 1 Sam. 16, 14.

Rhythm 3.

1 BLESSED be that first day of thine, Lord, wherewith this day of Thy Feast is stamped! Thy day is like Thee, in that it sheweth mercy unto men, in that it is handed down and cometh with all generations. This is the day that endeth with the aged, and returns that it may begin with the young! a day that by its love refresheneth itself, that it may refresh by its might us decayed creatures. Thy day when it had visited us and passed and gone away, in its mercy returned and visited us again: for it knoweth that human nature needeth it, in all things like unto Thee as seeking us. The world is in want of its fountain, and for it, Lord, as for Thee, all therein are athirst. This is the day that rules over the seasons! the dominion of Thy day is like Thine, which stretcheth over generations that have come, and are to come! Thy day is like unto Thee, because when it is one, it buddeth and multiplieth itself, that it may be like Thee! in this Thy day, Lord, which is near unto us, we see Thy Birth that is far off! Like to Thee be Thy day to us, Lord, let it be a mediator and warranter of peace. Thy day reconciled Heaven and earth, because therein the Highest came down to the lowest. Thy day was able to reconcile the Just One, who was wroth at our sins;

2 Thy day did forgive thousands of sins, for in it bowels of mercy shone forth upon the guilty! Great, Lord, is Thy day, let it not be small upon us, let it shew mercy according as it useth to do, upon us transgressors! And if every day, Lord, Thy forgiveness welleth forth, how exceeding great should it be upon this day! All the days from the treasure of Thy bright day gain blessings. All the feasts from the stores of this feast have their fairness and their ornaments. Thy bowels 3 * St. E. here views the day of Christ's Birth, as handed down in the anniversaries of it, as Christ Himself is in His members—as having a presence, so to say, in the anniversaries, as Christ has in them. Thus too St. Leo, Hom. vi. in Nat. 'The generation of Christ is the origin of Christ's people, and the birthday of the Head, is the birth-day of the Body. Though each single one of those that are called have his station, and all the children of the Church have through the successive ages a separate existence, still the whole sum of the faithful which by the font of Baptism came to birth, as they were crucified with Christ in His Passion, raised again in His Resurrection, and placed at the right hand of the Father in His Ascension; so were we born along with Him in His Nativity.' See also St. Chrysost. Hom. 31. in Nativ. vol. v. p. 418. a. Ed. 1636.

5 of mercy upon Thy day make Thou to abound unto us, O Lord! Make us to distinguish Thy day from all days! for great is the treasurehouse of the day of Thy Birth, let it be the ransomer of debtors! Great is this day above all days, for in it came forth mercy to sinners. A store of medicines is this Thy great day, because on it shone forth the Medicine of Life to the wounded! A treasure of helpful graces is this day, for that on it Light gleamed forth upon our blindness! Yea it also brought a sheaf unto us, and it came, that from it might flow plenty upon our hungriness. This day is that forerunning Cluster, in which the cup of salvation was concealed! This day is the first-born feast, which being born the first, overcometh all the feasts. In the winter which strippeth the fruit of the branches off from the barren vine, Fruit sprung up unto us; in the cold that bareth all the trees, a shoot was green for us of the house of Jesse. In December when the seed is hidden in the earth, there sprouted forth from the Womb the Ear of Life. In March when the seed was sprouting in the air, a Sheaf sowed itself in the earth. The harvest thereof, Death devoured it in Hell, which the Medicine of life that is hidden therein did yet burst open! In March when the lambs bleat in the wilderness, into the Womb the Paschal Lamb entered!

6 Out of the stream whence the fishers came up, He was baptized and came up Who incloseth all things in His net; out of the stream the fish whereof Simon took, out of it the Fisher of men came up, and took him. With the Cross which catcheth all robbers, He caught up unto life that robber! The Living by His death emptied Hell, He unloosed it and let fly away from it entire multitudes! The publicans and harlots, the impure snares, at the snares of the deceitful fowler did the Holy One catch! The sinful woman, who was a snare for men, He made a mirror for penitent women! The fig that casteth its fruit, that refused fruit, offered 7 St. E. seems to blend here the account of the withering of the fig-tree and that of Zacchaeus climbing into the wild fig-tree, as the S. V. renders it. St. Ambrose on St. Luke 19, 15. "Zacchaeus in the sycamore, is, so to say, a new fruit of a new era; and so in this there is also a fulfilment of that verse: The fig-tree putteth forth her green figs, Cant. 2, 13. &c." The word rational is here used to express, mystical: thus on Romans 12, 1. we have which Origen explains, of fulfilling in the spirit the sacrifices which the law by its types prescribes. And in the same way St. Clement calls Baptism, mystical water. Protrept. §. 99. p. 79. Pott. Zacchæus as fruit; the fruit of its own nature it gave not, but it yielded one rational fruit! The Lord spread His thirst over the well, and caught her that was thirsty with the water that He asked of her. He caught one soul at the well, and again caught with her the whole city: twelve fishers the Holy One caught, and again caught with them the whole world. As for Iscariot, that escaped from His nets, the strangling noose fell upon his neck! His all quickening net catcheth the living, and he that escapeth from it escapeth from the living.

8 And who is able, Lord, to tell me up the several succours that are hid in Thee? How shall the parched mouth be able to drink from the Fountain of the Godhead! Answer to-day the voice of our petition, let our prayer which is in words take place in deeds. Heal us, O my Master; every time that we see Thy Feast, may it cause the rumour [of wars] that we have heard to pass away. Our mind wandereth amid these voices. O Voice of the Father, still the voices [of these reports]; the world is noisy, in Thee let it gain itself quiet, for by Thee the sea was stilled from its storms. The devils rejoiced when they heard the voice of blasphemy: let the Watchers rejoice in us as they are wont. From amongst Thy fold there is the voice of sorrowfulness; O Thou that makest all rejoice, let Thy flock rejoice! as for our murmur, O my Master, in it reject us not: our mouth murmureth since it is sinful. Let Thy day, O Lord, give us all manner of joy; with the flowers of peace, let us keep Thy passover. In the day of Thy Ascension we are lifted up: with the new Bread shall be the memorial thereof. O Lord, increase our peace, that we may keep the three feasts of the Godhead? Great is Thy day, Lord, let us not be despised. All men honour the day of Thy birth. Thou righteous One, keep Thou the glory of Thy birth;

9 for even Herod honoured the day of His birth! The dances of the impure one pleased the tyrant; to Thee, Lord, wheat flour! From the dry land gushed the Fountain, which sufficed to satisfy the thirst of the Gentiles! From the Virgin's womb as from a strong rock sprouted up the seed, whence was much fruit! Barns without number did Joseph Gen. 41, fill, and they were emptied and failed in the years of the 49. famine. One true Sheaf gave bread, the bread of Heaven, whereof there is no stint. The bread which the First-born John 6, brake in the wilderness failed and passed away though very 1, &c. good. He returned again and broke the New Bread 1 which 1 p. 10. ages and generations shall not waste away! The seven Mat. 15, loaves also that He brake failed, and the five loaves too that 36. He multiplied were consumed; the Bread that He brake ex-Mat. 14. ceeded the world's needs 2, for the more it was divided, the more 17. it multiplied exceedingly 3. With much wine also He filled 2 S. overthe waterpots. They drew it out, yet it failed though it was came the world abundant: though of the Cup that He gave the draught was John 2, 7. small, very great was its strength, so that there is no stint thereto. A Cup is He that containeth all strong wines, and Ps. 16, 5. also a Mystery in the midst of which He Himself is!

10 The one Bread that He brake hath no bound, and the one Cup that He mingled 2 hath no stint! The Wheat that was sown, 3 p. 25. on the third day came up and filled the Garner of Life. Prov. 9, 5. spiritual Bread, as the Giver of it, quickeneth the spiritual spi-John 12, ritually, and he that receiveth it carnally, receiveth it rashly to 24. no profit. This Bread of grace let the spirit receive discern-Mat. 13, 30. ingly, as the medicine of Life. If the dead sacrifices in the 1 Cor. name of Devils were offered, yea eaten, not without a mystery, 10, 20. in that offering of the holy Sacrifice 4, how much more doth it 4 S. at behove us that this mystery be circumspectly administered the holy thing of by us. He that eateth of the sacrifice in the name of devils, the offerbecometh devilish without all contradiction. He that eateth ing.

11 b St. E. here applies the miracles to the end for which they were ultimately selected, i. e. to teach believers, not to convince gainsayers. See St. John 20, 30. 31. So St. Austin in Joann. Tr. xxiv. §. 2. "As to this miracle, since we have heard how great it is, let us also search and see how deep it is." His principle of comparing the miracles of grace with those of nature, in order to shew that the latter are as mysterious, is only carried farther here by St. E. while he argues implicitly, that it is as easy for Christ to multiply His own spiritual Body now, as it was then for Him to multiply a natural body. St. Hilary de Trin. iii. 6. may be referred to, who makes use of the same two miracles, to shew our ignorance of the mode in which matter is multiplied. (See too St. Aust. de Trin. iii. §. 10.) The same writer notices on Mat. xv. (as St. E.) that the disciples continued with Him three days, because 'they passed the whole time of the Lord's Passion with Him.' Mat. 15, 32. and 27, 63.

12 Satan's weapons turned against himself. Prov. 20, 1. the Heavenly Bread, becometh Heavenly without doubt! Wine teacheth us, in that it maketh him that is familiar therewith like itself: for it hateth much him that is fond of it, and is intoxicating and maddening, and a mocker to him! Light teacheth us, in that it maketh like unto itself the eye the daughter of the sun: the eye by the light saw the nakedness, and ran and chastely hid the chaste man. As for that nakedness it was wine that made it, which even to the chaste skilleth not to shew mercy!! 13 the Fair One that cheered all in the world! In winter that maketh the earth barren, virginity learned to bring forth. In December, that causeth the travails of the earth to cease, in it were the travails of virginity. The early lamb no one ever used to see before the shepherds: and as for the true Lamb, in the season of His birth, the tidings of Him too hastened unto the shepherds. That old wolf saw the sucking Lamb, and he trembled before Him, though He had concealed S. who himself; for because the wolf had put on sheep's clothing, the Shepherd of all became a Lamb in the flocks, in order that when the greedy one had been daring against the Meek, the Mighty One might rend that Eater. The Holy One dwelt bodily in the womb; and He dwelt spiritually in the mind. Mary that conceived Him hated the marriage bed, let not that soul commit whoredom in the which He dwelleth. Because Mary perceived Him, she left her betrothed: He dwelleth in chaste virgins, if they perceive Him. The deaf perceiveth not the mighty thunder, neither doth the heady man the sound of the commandment. For the deaf is bewildered in the time of the thunderclap, the heady man is bewildered also at the voice of instruction; if fearful thunder terrified the deaf, then would fearful wrath stir the unclean! That the deaf heareth not is no blame to him; but whoso trampleth [on the commandments] it is headiness. For from time to time there is thunder: but the voice of the law thundereth every day. Let us not close The Infant Christ is very God,

14 our ears when their openings, as being opened and not closed against it, accuse us; and the door of hearing is open by nature, that it might reproach us for our headiness against our will. The door of the voice and the door of the mouth our will can open or close. Let us see what the Good One hath given us, and let us hear the mighty Voice, and let not the doors of our ears be closed. 15 Glory to that Voice which became Body, and to the Word of the High One that became Flesh! Hear Him also, O ears, and see Him, O eyes, and feel Him, O hands, and eat Him, R. xi. O mouth! Ye members and senses give praise unto Him, that came and quickened the whole body! Mary bare the silent Babe, while in Him were hidden all tongues! Joseph bare Him, and in Him was hidden a nature more ancient than aught that is old! The High One became as a little child, and in Him was hidden a treasure of wisdom sufficing for all! Though Most High, yet He sucked the milk of Mary, and of His goodness all creatures suck! He is the Breast of Life, and the Breath of Life; the dead suck from His life and revive. Without the breath of the air no man liveth, without the Might of the Son no man subsisteth. On His living breath that quickeneth all, depend the spirits that are above and that are beneath. When He sucked the milk of Mary, He was suckling all with Life. While He was lying on His Mother's bosom, in His bosom were all creatures lying. He was silent as a Babe, and yet He was making His creatures execute all His commands. For without the First-born no man can approach unto the Essence, to which He is equal. The thirty years that He was in the earth, who [else] was ordering all creatures, who [else] was receiving all the offerings of praise from those above and those below. He was wholly in the depths and wholly in the highest! He and retained in the womb His attributes as God. 23

16 was wholly with all things and wholly with each. While His body was forming within the womb, His power was fashioning all members! While the Conception of the Son Ps. 139, was going on in the womb, He Himself was fashioning babes in the womb. Yet not as His body was weak in the womb, was His power weak in the womb! So too not as His body was feeble by the Cross, was His might also feeble by the Cross. For when on the Cross He quickened the dead, His Body quickened them, yea, rather His Will; just as when He was dwelling wholly in the womb, His hidden Will was visiting all! For see how, when He was wholly hanging upon the Cross, His Power was yet making all creatures move! For He darkened the sun and made the earth quake; He rent the graves and brought forth the dead! See how when He was wholly on the Cross, yet again He was wholly every where! Thus was He entirely in the womb, while He was again wholly in every thing! While on the Cross He quickened the dead, so while a Babe He was fashioning babes. While He was slain, He opened the graves, while He was in the womb He opened wombs. Come hearken, my brethren, concerning the Son of the Secret One that was revealed in His Body, while His Power was concealed! For the Power of the Son is a free Power, the womb did not bind it up, as it did the Body!

17 For while His Power was dwelling in the womb, He was fashioning infants in the womb! His Power compassed her, that compassed Him. For if He drew in His Power, all things would fall: His Power upholdeth all things; while He was within the womb, He left not His hold of all. He in His own Person shaped an Image in the womb, and was shaping in all wombs all countenances. Whilst He was increasing in stature among the poor, from an abundant treasury He was nourishing all! While she that anointed Him was anointing Him, with His dew and His rain He was dropping fatness over all! The Magi brought myrrh and gold, while in Him was hidden a treasure of riches. The myrrh and spices to the measure of each man's discernment, thus he perceived Him that is greater than all. The Father and Himself alone are a full measure of knowledge so as know Him as He is 7 1! 1 S. how He is. For every creature whether above or below obtaineth each his measure of knowledge; He the Lord of all giveth all to us. He that enricheth all, requireth usury of all. He giveth to all things as wanting nothing, and yet requireth usury of all as if needy. He gave us herds and flocks as Creator, and yet asked sacrifices as though in need. He made the water wine as Maker: and yet He drank of it as a poor man.

18 Of His own He mingled 2 [wine] in the marriage feast, His wine He 2 p. 19. mingled and gave to drink when He was a guest. In His love He multiplied [the days of] the aged Simeon, that he, a mortal, might present Him who quickeneth all. By power from Him did Simeon 3 carry Him; he that presented Him, 3 p. 7. was by Him presented [to God]. He gave imposition of hands Exod. to Moses in the Mount, and received it in the midst of the 33, 22. river from John. In the power of His gifts John was enabled to baptize, though earthy, the Heavenly. By power from Him the earth supported Him: it was nigh to being dissolved, and His might strengthened it. Martha gave Him to eat: viands which He had created she placed before Him. Of His own all that give have made their vows: of His own treasures they placed upon His table.

19 7 St. Iron. iv. 432. quotes one who said, that 'the immeasurable Father Himself was measured in the Son: for the Son is a measure of the Father, since He compriseth Him.' Vide Damascen. Parall. i. 2.

Rhythm 4.

1 this feast, the gates are glad before the gates, and the Holy One rejoiceth in the holy temple, and the voice resoundeth in the mouth of children, and Christ rejoiceth in His own feast as a mighty man. At the Birth of the Son the king was enrolling all men for the tribute-money, that they might be debtors to Him: the King came forth to us Who blotted out our bills, and wrote another bill in His own Name that He might be our debtor. The sun gave longer light, and foreshadowed the mystery by the degrees which it had gone up. It was twelve days since it had gone up, and to-day is the thirteenth day: a type exact of the Son's Birth and of His Twelve. Moses shut up a lamb in the month Nisan on the tenth day; a type this of the Son that came into the womb and shut Himself up therein on the tenth day. He came forth from the womb in this month in which the sun gives longer light. The darkness was overcome, that it might proclaim that Satan was overcome, and the sun gave light, that it might triumph, because the First-born was victorious. Along with the St. Joseph and St. Mary astonied

2 darkness the dark one was overcome, and with the greater light our Light conquered! Joseph caressed the Son as a Babe, he ministered to Him as God. He rejoiced in Him as in the Good One, and he was awe-struck at Him as the Just One, greatly bewildered. "Who hath given me the Son of the Most High to be a Son to me? I was jealous of Thy Mother, and I thought to put her away, and I knew not that in her womb was hidden a mighty treasure, that should suddenly enrich my poor estate. David the king sprung of my race, and wore the crown: and I have come to a very low estate, who instead of a king am a carpenter. Yet a crown hath come to me, for in my bosom is the Lord of crowns!" 3 wrapped round with glory-rays? My mouth knoweth not how I shall call Thee, O Thou Child of the Living One: for to venture to call Thee as the Child of Joseph, I tremble, since Thou art not his seed: and I am fearful of denying the name of him to whom they have betrothed me. Whiles Thou art the Son of One, then should I be calling Thee the Son of many. For ten thousand names would not suffice Thee, adv. Serut. since Thou art the Son of God and also the Son of man, xii. yea, David's Son and Mary's Lord. Who hath made the Lord of mouths to be without a mouth? For my pure conception of Thee wicked men have slandered me. Be, O Thou Holy One, a Speaker for Thy Mother. Shew a miracle that they may be persuaded, from Whom it is that I conceived Thee! For Thy sake too I am hated, Thou Lover of all. Lo! I am persecuted who have conceived and brought forth One House of refuge for men. Adam will below, rejoice, for Thou art the Key of Paradise. Lo, the sea raged p. 42, against Thy mother as against Jona. Lo, Herod, that raging wave, sought to drown the Lord of the seas. Whither I shall flee Thou shalt teach me, O Lord of Thy Mother. With thee I will flee, that I may gain in Thee Life in p. 22. every place. The prison with Thee is no prison, for in Thee note r. man goeth up unto Heaven: the grave with Thee is no John 11, grave, for Thou art the Resurrection! 25.

4 A star of light which was not [in the course of] nature gleamed suddenly; less than the sun and greater than the sun, less than it in its visible light, but greater than it in its hidden might, by reason of its mystery. The Morning Star cast its bright beams among the darknesses, and led them as blind men, and they came and received a great light: they gave offerings and received life, and they worshipped and returned. In the height and the depth two preachers were there to the Son: the bright star shouted above; John also preached below, two preachers, an earthly Holy men and women adore and a heavenly. That above shewed His Nature to be from the Majesty [of God], and that below too shewed his Nature to be from mankind. O great marvel, that His Godhead and His Manhood each was preached by them. Whoso thought Him earthly, the bright star convinced him that He was heavenly, and whoso thought Him spiritual, John convinced him that He was also corporeal.

5 In the Holy temple Simeon carried Him, and lulled Him, [saying,] 'Thou art come, O Merciful One, shewing mercy on my old age, making my bones to go into the grave in peace. In Thee shall I be raised from the grave into Paradise?' Anna embraced Him, and put her mouth to His lips, and the Spirit dwelt upon her own lips. As when Isaiah's made the barren vine to bear a cluster. Zacharias came and opened his venerable mouth and cried, 'Where is the King, for whose sake I have begotten the Voice that is to p. 18, preach before His face? Hail, Son of the King, to whom n. f. also our Priesthood shall be given up!' John approached with his parents and worshipped the Son, and He shed glory upon his countenance; and he was not moved as when in the womb! Mighty miracle, that here he was worshipping, there he leaped! Herod also, that contemptible fox, that stalked about like a lion, as a fox crouched down, and howled, when he heard the roaring of the Lion, who came to sit in the kingdom according to the Scriptures. Rev. 5, 5. 6. The fox heard that the Lion was a whelp, and as a suckling, p. 18. and sharpened His teeth, that while He was yet a child the fox might lie in wait and devour the Lion ere he had grown up, and the breath of His mouth should destroy him.

6 The whole creation became mouths to Him, and cried p. 6, concerning Him. The Magi cried by their offerings! the n. m. barren cried with their children, the star of light cried in that air, lo! the Son of the King! The Heavens were opened, the waters were calmed, the Dove glorified Him, the voice of the Father, louder than thunder, was instant and said, This is my beloved Son. The Angels proclaim Him, the children shout to Him with their Hosannas. These voices above and below proclaim Him and cry. The slumber of Sion was not dispersed by the voice of the thunders, but she was offended, stood up, and killed Him because He aroused her.

Rhythm 5.

1 AT the birth of the Son, there was a great shouting in Bethlehem; for the Angels came down, and gave praise there. Their voices were a great thunder: at that voice of praise the silent ones came, and gave praise to the Son. Blessed be that Babe in whom Eve and Adam were restored to youth! The shepherds also came laden with the best gifts of their flock: sweet milk, clean flesh, befitting praise! They put a difference, and gave Joseph the flesh, Mary the milk, and the Son the praise! They brought and presented a suckling lamb to the Paschal Lamb, a first-born to the First-born, a sacrifice to the Sacrifice, a lamb of time to the Lamb of Truth. Fair sight [to see] the lamb offered to The Lamb! The lamb bleated as it was offered before the First-born. It praised the Lamb, that had come to set free the flocks and the oxen from sacrifices, yea that Paschal Lamb, Who handed down and made present the Passover of the Son. The shepherds came near and worshipped Him with their staves. They saluted Him with peace, prophesying the while, 'Peace, O Prince of the Shepherds.' The rod of Moses praiseth Thy Rod, O Shepherd of all, for Thee Moses praiseth, although his lambs have become wolves, and his flocks as it were dragons, and his sheep fanged beasts. In the fearful wilderness his flock became furious, and attacked him. Thee then the Shepherds praise, because Thou hast reconciled the wolves and the lambs within the fold.

2 O Babe, that art older below, than Noah and younger than Noah, that reconciled all, 54. within the ark amid the billows! David Thy father for a lamb's sake slaughtered a lion. Thou, O Son of David, hast killed the unseen wolf that murdered Adam, the simple lamb who fed and bleated in Paradise. At that voice of praise, brides were moved to hallow themselves, and virgins to be chaste, and even girls became staid: they advanced and came in multitudes, and worshipped the Son. Aged women of the city of David came to the daughter of David, they gave thanks and said, 'Blessed be our country, whose streets are lightened with the rays of Jesse! To-day is the throne of David established by Thee, O Son of David.' The old men cried, 'Blessed be that Son Who restored Adam to youth, Who p. 15. 54. was vexed to see that he was old and worn out, and that the serpent who had killed him, had changed his skin and had gotten himself away. Blessed be the Babe in Whom Adam and Eve were restored to youth.' The chaste women said, O p. 10. Blessed Fruit, bless the fruit of our wombs; to Thee may S. our fruit they be given as first-born. They waxed hot and prophesied concerning their children, who, when they were killed for Him, were cut off, as it were first-fruits. The barren also fondled Him, and carried Him; they rejoiced and said, p. 36.

3 Blessed Fruit born without marriage, bless the wombs of us that are married; have mercy on our barrenness, Thou wonderful Child of Virginity!

Rhythm 6.

1 BLESSED be the Messenger that came laden with abundance of peace! The Bowels of the Father brought Him down to us; He did not bring up our debts to Him, but made a satisfaction to that Divine Person with His own goods. Praised be the Wise One, who reconciled and blended the Divine with the Human Nature. One from above and one from below, He mingled the Natures as medicines, and being the Image of God, became man. That Jealous One when He saw that Adam was dust, and that the cursed serpent had devoured him, shed soundness into that which was tasteless, and made him a salt, wherewith the accursed serpent should be blinded. Blessed be the Merciful One, who saw the weapon by Paradise, that closed the way to the Tree of Life, and came and took a Body which suffereth, that with the Door that was in His side He might open the way into Paradise. Blessed be that Merciful One, who lent not Himself to harshness, but without constraint conquered by wisdom,

2 ¶ The Syriac word here used means literally to 'mix,' upon which word see on Tertullian, p. 49. The word occurs in Isai. 5, 8. of joining field to field: and in adv. Scrut. liv. of Christ's familiar intercourse with His servants and handmaidens. The words of St. Cyril on the subject may be added here, adv. Nest. i. p. 15. b. 'Though the Word did become Man, yet doth He not cast off His being God, for neither do we say that there was a change of the Flesh into the Nature of the Godhead...for that of the Word remained that which It is, though united to the Flesh... The expression mixture,' some even of the holy Fathers adopted...in their earnest desire to shew the close union of the Natures that had come together. And we say that the Word, of God, hath come together with His own Flesh, into a union indisceptible and unchangeable.' He then proceeds to shew how Scripture also used the word not in its strict sense,

3 but in a derivative one. An explanation of St. E.'s object in using the word similar to that given by St. Cyril, is employed by Philoxenus de Incarn. ap. Assem. B. O. i. p. 80. that He might give an ensample unto men, that by virtue and wisdom they might conquer discerningly. Blessed is Thy flock, since Thou art the gate thereof, and Thou art the staff thereof. Thou art the Shepherd thereof, Thou art the Drink thereof, Thou art the Salt thereof, yea, the Visitor thereof. Hail to the Only-Begotten, that bare abundantly all manner of consolations! The husbandmen came and did S. assistance before the Husbandman of Life. They prophesied to Him as they rejoiced, [saying,] 'Blessed be the Husbandman, by Whom the ground of the heart is tilled, Who gathereth His wheat into the Barn of Life.' The husbandmen came and gave glory to the Vineyard that sprung of the root and stem of Jesse, the Virgin Cluster of the glorious Vine. 'May we be vessels for Thy new Wine that reneweth all things. In Thee may the Vineyard of my Well-beloved that yielded wild grapes find peace! Graft its vines from Thy stocks; let S. husks it be laden entirely from Thy blessings with a fruit which may reconcile the Lord of the Vineyard, Who threateneth it.'

4 Owing to Joseph the workmen came to the Son of Joseph. Blessed be Thy Nativity, Thou Head of Workmen, the impress of which the ark bore, fashioned after which was the Tabernacle of the congregation that was for a time only! Our craft praiseth Thee, Who art our glory. Mayest thou make the yoke which is light, yea easy, upon them that bear it; make the measure, in which there can be no falseness, which is full of Truth, yea devise and make measures by Present fruition contrasted righteousness, that he that is vile may be accused thereby, and he that is perfect, may be acquitted thereby. Weigh therewith both mercy and truth, O just one, as a judge. 5 Bridegrooms with their brides rejoiced. 'Blessed be the Babe, whose Mother was Bride of the Holy One! Blessed the marriage feast, whereat Thou wast present, in which when wine was suddenly wanting, in Thee it abounded again!' The children cried out, 'Blessed He that hath become unto us a Brother, and Companion in the midst of the streets. Blessed be the day which by the Branches' giveth glory to the Tree of life, that made His Majesty be brought low, to our childish age!' Women heard that a Virgin should conceive and bring forth a Son: honourable women hoped that Thou wouldest rise from them; yea noble ladies that Thou mightest spring up from them! Blessed be Thy Majesty, that humbled Itself, and rose from the poor! Yea the young girls that brought forth the Lord of all the sons of her companions, who have been or shall be chaste and righteous, priests and kings. Who else lulled a son in her bosom as Mary did? who ever dared to call her son, Son of the Maker, Son of the Creator, Son of the Most High? Who ever dared to speak to her son as in prayer? O Trust of Thy Mother as God, her Beloved and her Son as Man, in fear and love it is meet for thy Mother to stand before Thee!

6 Offspring, conceived the Divine and Human Child in her mind before she did in her body.' S. Epiph. lxxviii. 18. (who is speaking of Eve as a type of St. Mary) 'From Mary the Life Itself hath been born into the world: that she might bear a Living One, and Mary be the Mother of the living.' And St. Irenæus, v. 19. §. 1. 'As the human race was fettered to death by a virgin, it is restored by a Virgin, by a re-adjustment of the balance a virgin's disobedience [is restored] through a Virgin's obedience.'

Rhythm 7.

1 THE Son of the Maker is like unto His Father as Maker! He made Himself a pure body, He clothed Himself with it, and came forth and clothed our weakness with glory, which in His mercy He brought from the Father. From Melchizedek above, the High Priest a hyssop came to Thee, a throne and p. 3. crown from the house of David, a race and family from Abraham. Be Thou unto me a Port for Thy own sake, O p. 43. great Sea. Lo! the Psalms of David Thy Father, and the words also of the Prophets, came forth unto me, as it were ships. David Thy father, in the hundred and tenth Psalm, twined together two numbers as it were crowns to Thee, and came, O Conqueror! With these shalt Thou be crowned, and unto the throne shalt Thou ascend and sit. A great crown is the number that is twined in the hundred, wherein is crowned Thy Godhead! A little crown is that of the number ten, which crowneth the Head of Thy Humanity, O Victorious One!

2 For Thy sake women ran after men. Tamar desired him that was widowed, and Ruth loved a man that was old, yea, that Rahab that led men captive was captivated by Gen. 38. Thee. Tamar went forth, and in the darkness stole the Light, and in uncleanness stole the Holy One, and by uncovering her nakedness she went in and stole Thee, O glorious One, that bringest the pure out of the impure. Satan saw her and trembled, and ran to trouble her. He brought the judgment to her mind, and she feared not; stoning and the sword, and she trembled not. He that teacheth adultery hindered adultery, because he was a hinderer of Thee. For holy was the adultery of Tamar, for Thy sake. Thee it was she thirsted after, O pure Fountain. Judah defrauded her of drinking Thee. The thirsty womb stole a dew draught of Thee from the spring thereof. She was a widow for Thy sake. Thee did she long for, she hasted and was also an harlot for Thy sake. Thee did she vehemently desire, and was sanctified in that it was Thee she loved. May Tamar rejoice that her Lord hath come and hath made her name known for the son of her adultery! Sure the name she gave Gen. 38, him was calling unto Thee to come to her. For Thee honourable women disgraced themselves, Thou that givest p. 3. chastity to all! Thee she stole away in the midst of the ways, who pavest the way into the kingdom! Because it was life that she stole, the sword was not able to put her to death.

3 Ruth fell down by a man in the threshingfloor for Thy sake; her love made her unbashful for Thy sake, O Thou that teachest all penitents unbashfulness. Her ears refused [to listen to] any voices for the sake of Thy voice. The living coal that glowed in the bed of Booz went up, fell down there, saw the High Priest, in whose loins was hidden a fire for his incense! She ran and was a heifer to Booz, that should bring forth Thee, the fatted Calf. She went a leasing for her love of Thee; she gathered straw. Thou didst quickly pay her the reward of her lowliness; and instead of ears of corn, the Root of Kings, and instead of straws, the Sheaf of Life, didst Thou make to spring from her. p. 13. n. i.

Rhythm 8.

1 THAT Thy Resurrection might be believed among the gainsayers, they sealed Thee up within the sepulchre, and set guards; for it was for Thee that they sealed the sepulchre, and set guards, O Son of the Living One! When they had buried Thee, if they had neglected Thee and left Thee, and gone, there would have been room to lie [and say] that they did steal, O Quickener of all! When they craftily sealed Thy sepulchre, they made Thy Glory greater. A type of Thee therefore was Daniel, and also Lazarus, one in the den, which the Gentiles sealed up, and one in the sepulchre, that the [chosen] people opened. Lo! their signs and their seals reproved them. Their mouth had been open, if they had left Thy sepulchre open. But they went away because they had shut Thy sepulchre and sealed it, and closed up their own mouths. Yea they closed it, and when they had senselessly covered Thy sepulchre, all the slanderers covered their own heads. But in Thy Resurrection Thou persuadest them concerning Thy Birth, since the womb was sealed, and the sepulchre closed up, being alike pure in the womb, and living in the sepulchre. The womb and the sepulchre being sealed were witnesses unto Thee. The belly and hell cried aloud of Thy Birth and Thy Resurrection: the belly conceived Thee, which was sealed; hell brought Thee forth which was closed up. Not after nature did either the belly conceive Thee, or hell give Thee up!

2 Sealed was the sepulchre whereto they had entrusted Thee, that it might keep the dead [safe]. Virgin was the womb which no man knew. Virgin womb and sealed sepulchre, like trumpets, proclaimed Him in the ears of a deaf people. The sealed belly and the closed rock were amongst the accusers. For they slandered the Conception as being of the seed of man, and the Resurrection as being of the robbery of man; the seal and the signet convicted them, and pleaded that Thou wert of Heaven. 3 Ps. 88, 5. above, p. 2. The people stood between Thy Birth and Thy Resurrection. They slandered Thy Birth, Thy Death condemned them: they set aside Thy Resurrection, Thy Birth refuted them; they were two wrestlers that stopped the mouth that slandered. For Elijah they went and searched the mountains: as they sought him on earth, they the more confirmed that he was taken up. Their searching bare witness that he was taken up, in that it found him not. If then prophets that had had presension of Elijah's ascension, as it were doubted of his going up, how 2 Kings much more would impure men speak slander of the Son? By 2, 16. their own guards He convinced them that He was risen again.

4 To Thy Mother, Lord, no man knew what name to give. Should he call her Virgin, her Child stood [there], and married no man knew her to be! If then none comprehended Thy Mother, who shall suffice for Thee? For she was, alone, Thy Mother, along with all, Thy Sister. She was Thy Mother, she was Thy Sister. She along with chaste women Ps. 45, was Thy betrothed. With every thing didst Thou adorn 14. Her, Thou ornament of Thy Mother. For she was Thy Bride by natured ere Thou hadst come; she conceived Thee not by nature after Thou wast come, O Holy One, and was a Virgin when she had brought Thee forth holily. Mary gained in Thee, O Lord, the honours of all married women. She conceived [Thee] within her without marriage. There was milk in her teats not after the ordinary way. Thou madest the thirsty land suddenly a fountain of milk. If she carried Thee, Thy mighty look made her burden light; if she gave Thee to eat, it was because Thou wert hungry; if she gave Thee to drink, [it was] because Thou wert thirsty; willingly if she embraced Thee, Thou, the coal1 of mercies, didst 1 p. 30. keep her bosom safe. A wonder is Thy Mother. The Lord ref. 1. entered her, and became a servant: the Word entered her, and became silent within her2: thunder entered her, and 2 p. 22. His voice was still: the Shepherd of all entered her; He ref. 4.

5 Christ though typified as mighty became a Lamb in her, and came forth bleating. The Belly of Thy Mother changed the order of things, O Thou that arrangement all! The Rich went in, He came out poor: the High One went in, He came out lowly. Brightness went into her and clothed Himself, and came forth a despised form. The Mighty went in, and clad Himself with fear from the Belly. He that giveth food to all went in, and gat hunger. He that giveth all to drink went in, and gat thirst. Naked and bare came forth from her the Clother of all. The daughters of the Hebrews that cried in the Lamentations of Jeremiah, instead of lamentations of their Bibles, used lulling-songs from their own books: a hidden Power within their words was prophesying. Eve lifted up her eyes from Hell and rejoiced in that day, because the Son of her daughter as a medicine of life came down to raise up the mother of His mother. Blessed Babe, that bruised the head of the Serpent that smote her! She saw the type of Thee from the youth of Isaac the fair. For Thee Sarah, as seeing that types of Thee rested on his childhood, called him, saying, O child of my vows, in whom is hidden the Lord of vows. Samson the Nazarite shadowed forth a type of Thy activity. He tore the lion, the image of death, whom Thou didst destroy, and caused to go forth from his bitterness the sweetness of life for menʰ. Hannah also embraced Samuel; for Thy righteousness was hidden in him who hewed in pieces Agag as [a type] of the wicked one. He wept over Saul, because Thy goodness also was shadowed forth in him.

6 How meek art Thou! How mighty art Thou, O Child! Thy judgment is mighty, Thy love is sweet! Who can stand against Thee? Thy Father is in Heaven, Thy Mother is on earth; who shall declare Thee? If a man should seek after Thy Nature, it is hidden in Heaven in the mighty Bosom of the Godhead; and if a man seek after Thy visible Body, it is laid down before their eyes in the little bosom of Mary. The mind wandereth between Thy generations, O Thou Rich One! Thick folds are upon Thy Godhead. Who can sound Thy depths, Thou great Sea that made itself little? We come to see Thee as God, and, lo! Thou art a man: we come to see Thee as man, and there shineth forth the Light of Thy Godhead! Who would believe that Thou art the Heir of David's Throne? A manger hast Thou inherited out of [all] his beds, a cave has come down to Thee out of all his palaces. Instead of his chariots a common ass's colt perchance cometh down to Thee. How fearless art Thou, O Babe, that dost let all have thee [to carry]: upon every one that meeteth with Thee dost Thou smile: to every one that sees Thee, art Thou gladsome! Thy love is as one that hungereth after men. Thou makest no distinction between Thy fathers and strangers, nor Thy Mother and maidservants, nor her that suckled Thee and the unclean. Was it Thy forwardness or Thy love, O Thou that lovest all? What stirreth Thee that Thou didst let all that saw Thee have Thee, both rich and poor? Thou assistedst them that called Thee not. Whence came it that Thou hungerdest so for men? How great was Thy love, that if one rebuked Thee, Thou wert not wrath! if a man threatened Thee, Thou wert not terrified! if one hissed at Thee, Thou

7 cords better with Judg 14, 4. Heb. 11. than any other view. See Pseudo-Ambros. de Sp. Sanct. ii. init. St. Aust. c. Faust. xii. 32. 1 St. Aust. on Nat. xiii. "The Nativities of our Lord Jesus Christ be two: the one without a woman for mother, the other without a man for father." St. Hilary de Trin. vi. §. 15. ix. §. 8. notices that Scripture uses the word womb Ps. 110. of the incorporeal Father by an accommodation to our ignorance, to shew that it was not a creation out of nothing, but a natural birth of His Only-Begotten from Himself. Christ contrasted with types. didst not feel vexed! Thou art superior to the laws of the avengers of injuries. Moses was meek, and [yet] his zeal was harsh, for he struggled and slew. Elisha also, who restored a child to life, tore a multitude of children in pieces by bears. Who art Thou, O Child, whose love is greater than that of the Prophets? Gen. 16, 12. and 21, 9. p. 36, ref. 2. The son of Hagar who was wild, kicked at Isaac. He bore it and was silent, and his mother was jealous. Art Thou the mystery of him, or is not he the type of Thee? art Thou like Isaac, or is it not he that is like Thee?

Rhythm 9.

1 COME rest, and be still in the bosom of Thy Mother, Son of the Glorious. Forwardness fitteth not the sons of kings. O Son of David, Thou art glorious, and [yet] the Son of Mary, who dost hide Thy beauty in the inner chamber. To whom art Thou like, glad Babe, fair little One, Whose Mother is a Virgin, Whose Father is hidden, Whom even the Seraphim are not able to look upon? Tell us whom Thou art like, O Son of the Gracious! When the wrathful came to see Thee, Thou madest them gladsome: they exchanged smiles one with another: the angry were made gentle in Thee, O sweet One. Blessed art Thou, little One, for that in Thee even the bitter are made sweet. Who ever saw a Babe that was gladsome when in arms to those that came near him, lo! reached Himself unto them that were far off? Fair sight [to see] a Child, that is thoughtful for every man that they may see Him! He that hath care came and saw Thee, and his care fled away. He that had anxiety, at Thee forgat his anxiety; the hungry by Thee forgat his victuals; and he that had an errand, by Thee was errant and forgat his journey! O still Thyself, and let men go to their works! Thou art a son of the poor, learn from Thyself that all the poor had to leave their work to come. Thou who lovest men, hast bound men together by Thy gladsomeness.

2 David, that stately king, took branches, and in the feast amongst the children as he danced, he gave praise. Is The Synagogue reproved in types; and laws. 2 Sam. 3 it not the love of David Thy father that is warm in Thee? Lo! the daughter of Saul! her father's devil spake in her: she called the stately [king] a vile fellow, because he gave an ensample to the elders of her people of taking up branches with the children in the day of praise to Thee. Who would not fear to lay it to Thee that Thou art forward? For lo, the daughter of Saul who mocked the child, cut off her womb from childbearing; because her mouth derided, the reward of its mouth was barrenness. Let mouths tremble at blasphemy, lest they be shut up! Keep, O daughter of Sion, thy mouth from Him, for He is the Son of David, Who is gladsome before thee. Be not unto Him as the daughter of Saul, whose race is extinct. The impure people as whoremongers and jealous did God see to be very slanderous, and He shewed mercy upon the women, in that He enlarged His revelations among the slanderers for their sakes. If a held rain from the adulterous; because he kept under his body, he kept dew from the whoremongers, who let their fountains be loosely poured out. Because the hidden fire of the lust of the body ruled not in him, to him the fire from on high was obedient. And since he subdued on the earth the lust of the flesh, he went up thither where holiness dwelleth and is at peace. Elisha also who deadened his own body, quickened the dead. The resurrection of the dead was in the usual course by a sanctification not in the usual course; He raised the child, because he purified his soul like a weaned child. Moses, who S. filtered divided and separated himself from his consort, divided the sea before the harlot. Zipporah though daughter of a heathen priest kept sanctity: with a calf the daughter of Abraham went a whoring.

4 n i. e. the Jewish Church. These instances are given, after what has been said of St. Mary's purity, perhaps, to shew the great excellence of Virginity in God's sight, in that He vouchsafed these miracles in connection with virgin or married continency. It may be also, that the miracles therewith connected were hidden types and fore-runners of the exceeding miracle of His Holy Incarnation, that there was, so to speak, a certain harmony in the previous connection of miracles with virginity.

Rhythm 10.

1 Rev. 3, 14. Ps. 81, 10. Heb. 6, 7. Is Thee will I begin to speak, Thou Head that didst begin all created things. I, even I will open my mouth, but it is Thou that fillest my mouth. I am the earth to Thee, and Thou art the husbandman. Sow Thy voice in me, Thou that sowedst Thyself in the Belly of thy Mother. "All the chaste daughters of the Hebrews, and the virgins' daughters of the chief men, are astonished at me! For Thee doth the daughter of the poor meet with envy, for Thee, the daughter of the weak with jealousy. Who hath given Thee to me? O Son of the Rich One, that hated the bosom of the rich women, who led Thee to the poor? for Joseph was needy and I also in want, yet Thy merchants have come, and brought gold, to the house of the poor. She saw the Magi: her songs increased at their offerings; "Lo! Thy worshippers have surrounded me, yea thy offerings have encircled me. Blessed be the Babe who made His Mother a harp for His words: and as the harp waiteth for its master, my mouth waiteth for Thee. May the tongue of Thy Mother bring what pleaseth' Thee; and since I have learnt a new Conception by Thee, let my mouth learn in Thee, O new Son, a new song of praise.

2 And if hindrances are no hindrances to Thee, since difficulties are easy to Thee, as a womb without marriage conceived Thee, and a belly without seed brought Thee forth, it is easy for a little mouth to multiply Thy great glory. Lo! I am oppressed and despised, and yet cheerful: mine ears are filled with reproof and scorn, and it is a small thing to me to bear, for ten thousand troubles can a single comfort of Thine chase away, and since I am not despised by Thee, O Son, my countenance is bright; and I am slandered for having con- 3 ° St. E. without notice introduces the B. V. M. as speaking. Such a change of persons is frequent in these Rhythms, although it has generally been squared to our habits by adding 'saying' or the like. ceived, and yet have brought forth the Truth who justifieth me. For if Tamar was justified by Judah, how much more shall p. 38. I be justified by Thee! David Thy father sung in a psalm of Thee before Thou hadst come, that to Thee should be given the gold of Ps. 72, Sheba. This psalm that he sung of Thee, lo! it, whilst Thou art yet a Child, in reality heapeth before Thee myrrh and gold; and the hundred and fifty Psalms that he wrote, in Thee were seasoned, because all the sayings of prop. 8. phecy stood in need of Thy sweetness, for without Thy salt adv. all manner of wisdom were tasteless. Scrut. xxi.

4 St. Aust. on Ps. 84. §. 13. 'When righteousness looked down from Heaven,' i. e. that we might be justified by Divine grace, Truth was born from the Virgin Mary...Truth flourished out of the earth, and righteousness looked down from Heaven. St. Austin. on Ps. 59. §. 1. "Scarcely shalt thou find in the Psalms aught but the words of Christ and the Church, either of Christ only, or of the Church only." The next words allude evidently to Job 6, 6, for the word occurs in both. One may suspect, however, that St. Eph. had seen the LXX. version of the passage; which is literally rendered in the portions of the Syriac Hexapla published by Middledorpf, and runs thus, 'Can bread be eaten without salt? or is there any savour in empty words?'

Rhythm 11.

1 I SHALL not be jealous, my Son, that Thou art with me, and also with all men. Be Thou God to him that confesseth Thee, and be Lord to him that serveth Thee, and be Brother to him that loveth Thee, that Thou mayest gain all! When Thou didst dwell in me, Thou didst also dwell out of me, and when I brought Thee forth openly, Thy hidden might was not removed from me. Thou art within me, and Thou art without me, O Thou that makest Thy Mother amazed, for I see that outward form of Thine before mine eyes, the hidden Form is shadowed forth in my mind, O holy One. In Thy visible form I see Adam, and in Thy hidden Form I see Thy Father, who is blended with Thee. Hast Thou then shewn me alone Thy Beauty in two Forms? Let Bread shadow forth Thee, and also the mind; dwell also in Bread and in the eaters thereof. In secret and openly too may Thy Church see Thee, as well as Thy Mother. He that hateth Thy Bread is like unto him that hateth Thy Body. He that is far off that desireth Thy Bread, and he that is near that loveth Thy Image, are alike. In the Bread and in the Body, the first and also the last have seen Thee. Yet Thy visible Bread is far more precious than Thy Body; for Thy Body even unbelievers have seen, but they have not seen Thy living Bread. They that were far off rejoiced! their portion utterly scorneth that of those that are near. Lo! Thy Image is shadowed forth in the blood of the grapes' on the Bread; and it is shadowed forth on the heart with the finger of love, with the colours of faith. Blessed be He that by the Image of His Truth caused the graven images to pass away.

2 Thou art not [so] the Son of Man that I should sing unto S. lull Thee in a common way; for Thy Conception is new, and Thy Birth marvellous. Without the Spirit who shall sing to Thee? A new muttering of prophecy is hot within me. How shall I call Thee a stranger to us, who art from us? Should I call Thee Son? Should I call Thee Brother? see Mat. xii. 50. Husband should I call Thee? Lord should I call Thee, O Child that didst give Thy Mother a second birth from the waters? For I am Thy sister, of the house of David the father of us Both. Again, I am Thy Mother because of Thy Conception, and Thy Bride am I because of Thy sancp. 36. tification, Thy handmaid and Thy daughter, from the Blood and Water wherewith Thou hast purchased me and baptized me. The Son of the Most High came and dwelt in me, and I became His Mother, and as by a second birth I brought Him forth, so did He bring me forth by the regeneration; because He put His Mother's garment on, she S. seclothed her body with His glory.

3 Tamar, who was of the house of David, Amnon disgraced, and virginity fell and perished from them both. My pearl is not lost: in Thy treasury it is stored, because Thou hast put it on! The scent of her brother in law stank from Tamar, whose perfume she had stolen away. As for Joseph's Bride, not even his breath exhaled from her garments, since she conceived Cinnamon. A wall of fire was Thy Conception Cant. 4, St. Joseph ministers to his Spouse. unto me, O holy Son. The little flower was faint, because Cant. 2, the smell of the Lily of Glory was great. The Treasure- 1. house of spices stood in no need of flower or its smells! flesh stood aloof because it saw in the Belly a Conception from the Spirit. The woman ministereth before the man, because he is her head. Joseph rose to minister before his Lord, Who was in Mary. The priest ministered before Thy ark by reason of Thy holiness. Moses carried the tables of stone which the Lord wrote, and Joseph bare about the pure Tablet in whom the Son of the Creator was dwelling. The tables had ceased, because the world was filled with Thy doctrine.

4 had a brightness like to Moses, to overawe the creatures, and at p. 31. f. that Eve after sin, was not immediately stripped of this glory, that Adam's faith might be tried also, that he might not be frightened at seeing her countenance fallen. This put together with the last note throws a light on the passage. As the sight of Eve bereft of glory would make Adam stand aloof of her, so the sight of St. Mary glistening with glory would make flesh, i. e. St. Joseph, stand aloof of her. It may be added, that on Genesis 19. he notices that Sarah during her supernatural pregnancy had some unwonted external appearance, which made her, even at her age, attractive to Abimelech. [The writer subsequently rejected this note, because "St. E. would have said not had he meant any external brightness." The fact of the Conception which the Angel had declared to St. Joseph, was itself "the wall of fire." S. Matt. 1, 24. 25] "St. E. possibly here looks on St. Joseph as a type of the Priesthood. St. Ambr. in Luc. ii. §. 7. Haply the reason that St. Mary was married to one and filled by Another is, because individual Churches are filled with the Spirit and grace, but yet are married to a visible temporal priest"—junguntur ad temporalis speciem sacerdotis—where Sacerdos is used for the Bishop, as in St. Cyprian, and St. Austin c. Jul. Pel. ii. 33, &c.