Sunday Within the Octave of Christmas, or the Sixth Day Within the Octave

(When the 30th of December does not fall on a Sunday, it is called " the Sixth Bay within the " Octave," and the 3rd Mass of Christmas Bay is repeated, page 225 ; excepting only the Epistle and Gospel, which are taken from the 2nd Mass, pages 214,215.)

This is the only day, within the Christmas Octave, which is not a Saint's Feast. During the Octaves of the Epiphany, Easter, and Pentecost, the Church is so absorbed in the respective mysteries, that she puts off everything that could share her attention; whereas, during this of Christmas, there is only one day which does not celebrate the memory of some glorious Saint, and our Infant Jesus is surrounded by a choir of heroes who loved and served him. Thus, the Church, or, more correctly, God — for God is the first author of the Cycle of the Year — shows us how the Incarnate Word, who came to save mankind, desires to give mankind confidence by this his adorable familiarity.

We have already shown that the Birth of our Lord took place on a Sunday, the Day on which, in the beginning of the world, God created Light. We shall find, later on, that his Resurrection, also, was on a Sunday. This the first day of creation, and the first of the week, was consecrated, by the old Pagans, to the Sun : with us Christians, it is most sacred and holy, on account of the two risings of our divine Sun of Justice — his Birth and his Resurrection. Whilst the solemnity of Easter is always kept on a Sunday, that of Christmas falls, by turns, on each of the days of the week — we have already had this difference explained to us by the Holy Fathers : — but, the mystery of Jesus' Birth is more aptly and strongly expressed, when its anniversary falls on a Sunday. Other years, when the coincidence does not happen, the Faithful will, at least, be led by their Christian instincts, to give especial honour to the Day, within the Octave, which falls on the Sunday. The Church has honoured it with a proper Mass and Office, and we of course insert them.

MASS.

It was at Midnight, that the Lord delivered his people from bondage, by the Passage of his destroying Angel over the land of the Egyptians : so, also, was it in the still hour of midnight, that Jesus, the Angel of the Great Counsel, came down from his royal throne, bringing mercy to our earth. It is just, that whilst commemorating this second Passage, the Church should sing the praises of her Emmanuel, who comes, clad in his strength and beauty, to take possession of his Kingdom.

INTROIT.

Dum medium silentium omnia, et nox in suo cursu medium iter haomnipotens sermo tu- Domine, de ccelis, a regalibus sedibus venit.

While all things were in quiet silence, and the night tenerent was in the midst of her course, thy Almighty Word, O Lord, beret, came down from thy royal us, throne,

Ps. The Lord hath reigned, Ps. Dominus regnavit, dehe is clothed with beauty : the corem indutus est : indutus

CHEISTMAS. est Dominus fortitudinem, et praacinxit se. ft. Gloria Patri. Dum medium.

Lord is clothed with strength, and hath girded himself, ft. Glory, &c. While all.

In the Collect, the Church prays to be directed by that divine rule, which was taught us by our Saviour, the Sun of Justice, who shone upon us in order to enlighten and guide our steps in the path of good works.

COLLECT.

Omnipotens, sempiterne Deus, dirige actus nostros in beneplacito tuo : ut in nomine dilecti Filii tui mereamur bonis operibus abundare. Qui tecum.

O Almighty and Eternal God, regulate our actions according to thy divine will : that, in the name of thy beloved Son, we may abound in good works. Who liveth, <kc.

The Commemorations of the Octaves of Christmas, &c., are given in page 315 : that of St. Thomas of Canterbury, in page 352.

EPISTLE.

Lectio Epistolse beati Pauli Lesson of the Epistle of Saint Apostoli ad Galatas. Paul the Apostle to the Ga- latians.

Cap. IT.

Fratres, quanto tempore hseres parvulus est, nihil differt a servo, cum sit dominus omnium : sed sub tutoribus et actoribus est usque ad prsefinitum tempus a patre : ita et nos, cum essemus parvuli, sub dementis mundi eramus servientes. At ubi venit plenitudo temporis, misit Deus Filium suum factum ex muliere, factum sub lege, ut eos, qui sub lege erant, redimeret, ut adoptionem

Ch. IV.

Brethren : As long as the heir is a child, he differeth nothing from a servant, though he be lord of all : but is under tutors and governors, until the time appointed by the father : so we, also, when we were children, were serving under the elements of the world. But when the fulness of the time was come, God sent his Son, made of a woman, made under the law, that he might redeem them who were under the law, that we might receive the adoption of sons. And filiorum reciperemus. Quo- because you are sons, God hath niam autem estis filii, misit sent the Spirit of his Son into Dens Spiritum Filii sui in your hearts, crying : Abba, corda vestra, clamantem :

Father. Therefore, now he is Abba, Pater. Itaque, jam not a servant, but a son. And non est servus, sed films, if a son, an heir, also, through Quod si filius : et haeres per

God. Deum.

The Child that is born of Mary and is couched in the Crib at Bethlehem, raises his feeble voice to the Eternal Father, and calls him, My Father ! He turns towards us, and calls us, My Brethren ! We, consequently, when we speak to his Father, may call him, Our Father ! This is the mystery of Adoption, revealed to us by the great event we are solemnising. All things are changed, both in heaven and on earth : God has not only one Son, he has many Sons ; henceforth, we stand before this our God, not merely creatures drawn out of nothing by his power, but Children that he fondly loves. Heaven is now, not only the throne of his sovereign Majesty, it is become our inheritance, in which we are joint-heirs with our Brother Jesus, the Son of Mary, Son of Eve, Son of Adam, according to his Human Nature, and (in the unity of Person) Son of God according to his Divine Nature. Let us turn our wondering and loving thoughts, first to this sweet Babe, that has brought us all these blessings, and then to the blessings themselves, to the dear inheritance made ours by Him. Let our mind be seized with astonishment at creatures having such a destiny ! and then, let our heart pour out its thanks for the incomprehensible gift!

GRADUAL.

Thou art beautiful above the Speciosus forma prse filiis sons of men : grace is poured hominum : diffusa est gra- abroad in thy lips. tia in labiis tuis.

$". My heart hath uttered a $". Eructavit cor meum good word ; I speak my works verbum bonum ; dico ego opera mea Eegi : lingua mea calamus scribae velociter scribentis.

Alleluia, alleluia.

$". Dominus regnavit, decorem induit : induit Dominus fortitudinem. et praecinxit se virtute. Alleluia. to the King : my tongue is the pen of a scrivener, that writeth swiftly.

Alleluia, alleluia.

"jty". The Lord hath reigned : he hath clothed himself with beauty : he hath clothed himself with strength, and armed himself with might. Alleluia.

GOSPEL.

Sequentia sancti Evangelii secundum Lucam.

Cap. II.

In illo tempore : Erat Joseph, et Maria, mater Jesu, mirantes super his quae dicebantur de illo. Et benedixit illis Simeon, et dixit ad Mariam matrem ejus : Ecce positus est hie in ruinam et in resurrectionem multorum in Israel : et in signum cui contradicetur : et tuam ipsius animam pertransibit gladius, ut revelentur ex multis cordibus cogitationes. Et erat Anna Prophetissa, filia Phanuel, de tribu Aser. Haec processerat in diebus multis, et vixerat cum viro suo annis septem a virginitate sua. Et haec vidua usque ad annos octoginta quatuor : quae non discedebat de templo, jejuniis et obsecrationibus serviens nocte ac die. Et haec, ipsa hora superveniens, confitebatur Domino, et loquebatur de illo omnibus, qui exspectabant redemption em Israel. Et ut perfecerunt omnia secundum legem Domini, reversi

Sequel of the holy Gospel according to Luke.

Ch. II.

At that time : Joseph, and Mary, the Mother of Jesus, were wondering at those things, which were spoken concerning him. And Simeon blessed them, and said to Mary his Mother : Behold, the Child is set for the fall and for the resurrection of many in Israel : and for a sign, which shall be contradicted : and thine own soul a sword shall pierce, that out of many hearts thoughts may be revealed. And there was one Anna, a Prophetess, the Daughter of Phanuel, of the tribe of Asar : she was far advanced in years, and had lived with her husband seven years from her virginity. And she was a widow until fourscore and four years : who departed not from the temple, by fastings and prayers serving day and night. Now she, at the same hour, coming in, confessed to the Lord, and spoke of him, to all that looked for the redemption of Israel. And after they had performed all things according to the law of the Lord, they returned into sunt in Galilseam, in civita-

Galilee, to their city, Naza- tern suam Nazareth. Puer reth. And the Child grew, autem crescebat, et confor- and waxed strong, full of wis- tabatur, plenus sapientia : dom : and the grace of God et gratia Dei erat in illo. was in him.

The passage of the Gospel selected for this Mass, though bearing on the Divine Infancy, yet gives us, and we may almost say prematurely, the terrible prophecy of Simeon regarding the dear Babe of Bethlehem. The heart of Mary, that was overflowing with joy at the miraculous Birth of her Child, is here made to feel the sword spoken of by the venerable Priest of the temple. Her Son, then, is to be but a sign that shall be contradicted ! The mystery of man's being adopted by God is to cost this Child of hers his life ! — We that are the Redeemed in his Blood, we may not yet dwell on the fatigues and the Passion and the Death of our Emmanuel ; the time will come for that ; at present, we are forbidden to think of Him other than the sweet Child that is born to us, and the source of all our happiness, by his having come among us. Let us catch up the words of Anna, who calls him the Redemption of Israel. Let our eye delight in the sight of the earth regenerated by the birth of its Saviour. Let us admire and study well this Jesus newly born among us, and adore, in humble love, the wisdom and grace that are in him.

During the Offertory, the Church celebrates the wonderful renovation wrought in the world, a renovation which saved it from destruction. She sins^s the praises of the great God who came down into the poor Stable of Bethlehem, yet left not his eternal throne.

OFFERTORY.

God hath established the Deus firmavit orbem terworld, which shall not be rse, qui non commovebitur ; parata sedes tua, Deus, ex moved ; thy throne, O God, is tunc : a seculo tu es. prepared from of old ; thou art from everlasting.

SECEET.

Concede, quaesumus, om- Grant, we beseech thee, O nipotens Deus ; ut oculis Almighty God, that this sacri- tuae majestatis munus obla- fice, offered to thy divine ma- tum, et gratiam nobis pise jesty, may obtain for us the devotionis obtineat, et effec- grace of true devotion, and a turn beatae perennitatis ac- happy eternity. Through, dec. quirat. Per Dominum.

The Commemorations of the four Octaves are given above, page 319 ; that of St. Thomas, page 357.

The words chanted by the Church at the Communion are those spoken by the Angel to St. Joseph. She has given this Divine Infant to her Faithful children in holy Communion, in order that they may carry him in their hearts, and bids them guard him against the snares laid for him by his and their enemies. Let the Christian, therefore, take heed lest Jesus should be taken from him. Let him, by strict watchfulness and by good works, crush the tyrant sin that seeks the life of the Divine Guest of his soul. It is for this reason, that, in the Postcommunion, the Church prays, that our vices may be destroyed, and our desires for a virtuous life be blessed.

COMMUNION.

Tolle puerum, et matrem ejus, et vade in terram rael ; defuncti sunt enim qui quserebant animam pueri.

Take the Child and his Is- Mother, and go into the land of Israel : for they are dead, who sought the life of the

Child.

POSTCOMMUNION.

Per hujus, Domine, ope- May the efficacy of this sa- rationem mysterii, et vitia crament, 0 Lord, cleanse us nostra purgentur, et justa from our sins, and obtain for desideria compleantur. Per us the accomplishment of our

Dominum. just desires. Through, &c.

The Commemorations of the four Octaves are given above, page 320 ; that of St Thomas, page 358.

VESPERS.

The Antiphons and Psalms are those of Christmas Day, pages 234-241 ; after which the Office is of St. Sylvester, Pope and Confessor.

CAPITULUM.

{Ecclus. XLIV.)

Behold a great Prelate, who in his days pleased God, and was found just : and in the time of wrath he was made a reconciliation.

Ecce sacerdos magnus, qui in diebus suis placuit Deo, et inventus est Justus : et in tempore iracundiae factus est reconciliatio.

HYMN*

This Confessor of the Lord, whom the christian people,

Iste Confessor colentes

Domini,

• In the Monastic Breviary it

5. Breve. Elegit eum Dominus, * Sacerdotem sibi. Elegit. V. Ad sacriflcandum ei hostiam laudis. * Sacerdotem sibi. Gloria Patri. Elegit.

Iste Confessor Domini sacratus Festa plebs cujus celebrat per orbem, Hodie lsetus meruit secreta Scandere cceli. Qui pius, prudens, humilis, pudicus, Sobrius, castus fuit, et quietiis, Vita dum praesens vegetavit ejus

Corporis artus. Ad sacrum cujus tumulum frequenter is as follows : —

Membra languentum modo sani- tati, Quolibet morbo f uerint gravata, Restituuntur. Unde nunc noster chorus in honorem Ipsius, hymnum canit hunc li- benter : Ut piis ejus meritis juvemur Omne per sevum. Sit salus illi, decus, atque virtus, Qui supra cceli residens cacu- men, Totius mundi machinam gubernat

Trinus et unus. Amen.

Quern pie laudant populi per orbem, Hac die laetus meruit beatas Scandere sedes. Qui pius, prudens, humilis, pudicus, Sobriam duxit sine labe vitam, Donee humanos animavit aura

Spiritus artus. Cujus ob praestans meritum, frequenter. JEgra, quae passim jacuere membra, Viribus morbi domitis, saluti

Restituuntur. Nbster hinc illi chorus obsequentem Concinit laudem, celebres- que p almas ; Ut piis ejus precibus juvemur

Omne per aevum. Sit salus illi, decus, atque virtus, Qui super coeli solio corus- cans, Totius mundi seriem gubernat,

Trinus et unus. Amen. ft. Amavit eum Dominus et ornavit eum.

I£. Stolam glorias induit eum. throughout the world, devoutly celebrate, merited on this day to ascend in joy to the heavenly mansions.

As long as the present life kept him in this world, he was pious, prudent, humble, mo- dest, able. sober, and irreproach-

Such were his merits, that, oftentimes, they who were sick were restored to health, by his intercession, and the virulence of disease was conquered.

Therefore is it, that our choir sings willingly his praise and his palms ; that so, by his prayers, we may be helped for all eternity.

To him, the Tri-une God, that shineth on his heavenly throne, and governs the universal world — be salvation, honour, and power !

Amen. y. The Lord loved him and adorned him.

I£. And hath clothed him with a robe of glory. antiphon op the Magnificat.

Sacerdos et Pontifex, et virtutum opif ex, pastor bone in populo, ora pro nobis Dominum.

0 Priest and Pontiff, and worker of virtuous deeds, good Shepherd of thy people, pray for us to the Lord.

OEEMUS.

Da, quaesumus, omnipo-

LET US PKAY.

Grant, we beseech thee, O

Almighty God, that the vene- tens Dens, ut beati Silvestri, rable Solemnity of blessed Confessoris tui atqne Pon-

Sylvester, thy Confessor and tificis, veneranda solemnitas

Bishop, may improve our et devotionem nobis augeat devotion, and strengthen in et salutem. Per Dominum. us the hopes of salvation. Through, <kc.

Commemoration of the Sunday.

Ant. The Child Jesus ad- Ant. Puer Jesus proficievanced in age and wisdom bat setate et sapientia coram with God and men. Deo et hominibus.

The Prayer, as in page 376.

Commemoration of Christmas Day.

Page 292.

Commemoration of St. Thomas of Canterbury.

Page 322.

Commemoration of St. Stephen.

Page 262.

Commemoration of St. John.

Page 291.

Commemoration of Holy Innocents.

Page 322.

Od this the sixth day since the Birth of our Emmanuel, let us consider how the Divine Infant lies in the Crib of a Stable, and is warmed by the breath of the Ox and the Ass, as Isaias had foretold : The ox knoweth his owner, and the ass his master's crib ; but Israel hath not known one. Thus does the great God enter that world, which his own hands have created ! The dwellings of men are refused him, for man has a hard heart for his God, and an indifference which is a real contempt. The only shelter he can find to be born in, is a Stable ; and that necessitates his coming into the world in the company of poor dumb brutes.

1 Is. i. 3.

At all events, these animals are his own work. When he created the irrational world of living things, he subjected it, as the inferior part of creation, to Man ; and Man was to ennoble it, by referring it to the Creator. When Adam sinned, this subjection, this harmony, was broken. The Apostle teaches us, that the brute creation is not insensible to the degradation thus forced upon it by sinful Man. It obeys him with reluctance ; it not unfrequently rebels against and deservedly punishes him ; and on the day of judgment, it will take the side of its Creator, and avenge itself of that wickedness, of which Man has made it the unwilling instrument.

In the mystery of his Birth, the Son of God visits this part of his creation ; men refused to receive him, and he accepts the hospitality of the dwelling of brutes. It is from their dwelling that he begins the divine career of the Three-and-Thirty years. The first human beings he invites into the company of his blessed Mother and his dear St. Joseph, the first he admits into the Stable to see and adore himself, are Shepherds, who were busy watching their flocks, and whose simple hearts have not been corrupted by the atmosphere of cities.

The Ox — which, as we learn from Ezechiel and St. John, is one of the symbolic creatures standing round God's throne — is the figure of the sacrifices of the Old Law. The blood of oxen has flowed in torrents upon the altar of the Temple : it was the imperfect and material offering prescribed to be made to God, until he should send the True Victim. The Infant Jesus, who lies in the Crib, is that Victim, and St. Paul tells us what he says to his Eternal Father : Sacrifices, and Oblations, and Holocausts for sin, thou wouldst not have, neither are they pleasing to thee ; behold, I come !

1 Eom. viii. 19, 20. 3 Ezech. i. 10. 5 Heb. x. 8, 9. a Wisd. v. 21. 4 Apoc. iv. 7.

The Prophet Zachary, foretelling the peaceful triumph of the Meek King, says that he will make his entry into Sion riding upon an Ass. We shall assist, further on in the year, at the accomplishment of this prophecy. Now that we are at Bethlehem, in our Christmas mystery, let us observe how the heavenly Father places his Divine Son between the instrument of his peaceful triumph, and the symbol of his Sacrifice on Calvary.

Ah ! dear Jesus ! Creator of heaven and earth — how strange is this thy entrance into thine own world ! The whole universe should have given thee a welcome of love and adoration — and yet, what motionless indifference ! Not one house to take thee in ! Men buried in sleep ! And when Mary had placed thee in the Crib, thy first sight was that of two poor animals, the slaves of him who proudly rejected thee ! Yet, this sight did not displease thee — for, thou dost not despise the work of thy hands. What afflicts thy loving Heart, is the presence of sin in our souls, the sight of that enemy of thine, which has so often caused thee to suffer. Oh ! hateful sin ! we renounce it, and wish, dear Jesus, to acknowledge thee for our Lord and Master, as did the Ox and the Ass. We will unite in that hymn of praise, which creation is ever sending up to thee, by henceforth adding to it the homage of our adoration and gratitude; nay, we will lend speech to nature, and give it soul, and sanctify it, by referring all creatures to thy service.

The following Prose is the composition of Adam of Saint- Victor, and is one of the most mystical of the Sequences in the Missals of the Middle-Ages. It will serve us as a further tribute of praise to the Divine Infant.

1 Zach. ix. 9, quoted by St. Matth. xxi. 5.

2 c

SEQUENCE.

Splendor Patris et figura, Se conformans honiini,

Potestate, non natura, Partum dedit virgini.

Adam vetus,

Tandem lsetus, Novum promat canticum ;

Fugitivus,

Et captivus, Prodeat in publicum.

Eva luctum,

Vitse fructum Virgo gaudens edidit.

Nee sigillum, Propter ilium, Castitatis perdidit.

Si crystallus sit huniecta, Atque soli sit objecta, Scintillat igniculum :

Nee crystallus rumpitur, Nee in partu solvitur Pudoris signaculum.

Super tali genitura, Stupet usus et natura, Deficitque ratio.

Res est ineffabilis : Tarn pia, tarn humilis Christi generatio.

Frondem, florem, nucem sicca Virga profert, et pudica Virgo Dei Filium.

Fert ccelestem Vellus rorem, Creatura creatorem, Creatures pretium.

Frondis, floris, Nucis, roris ;

He that is the brightness of the Father, and his figure, taking to himself the likeness and nature of man,

Gave fruitfulness to the Virgin, who became Mother, not by nature, but by his divine power.

The old Adam is at length made glad, and may sing a new canticle ;

And he that was a fugitive and captive, may now come before the world.

Eve brought forth sadness to mankind; Mary, the glad Virgin, brought forth the Fruit of Life.

Neither did she thereby lose the treasure of virginity.

Hold a dew- wet crystal up to the sun ; the spark glitters through,

Yet breaks not the crystal : so in the Birth of Jesus, it injured naught of the Mother's purity.

Law and Nature stood wondering at that divine Birth, and reason was confounded.

Yea, the Birth of Christ is an ineffable mystery — so full of love, and so humble !

Aaron's sapless Branch yields leaf and flower and almond : so does the chaste Virgin her Child, the Son of God.

Gedeon's Fleece bears the dew from heaven ; the creature bears the creature's ransom— the Creator.

The Leaf and Flower, the Almond and the Dew, are mystic emblems of our Saviour's love.

Jesus is the Leaf, that shades us ; the sweet Flower, that regales us ; the Almond- Nut, that feeds us ; the Dew, that waters us with heavenly grace.

Why is it, that the Virgin's Delivery should be a stumbling-block to the Jews? Have they forgotten the dry Branch of Aaron, how it bore the Almonds ]

Let us once more contemplate the Almond-Nut; for, viewed in its true light, it is the mystic emblem of Him that is the Light.

It unites in itself three things, and all three it gives to man : unction, light, and food.

Jesus is the Almond-Nut. The rind is the cross and passion he endured in the Flesh : the shell is his Body — his Flesh and Bones.

The Divinity and the sweetness of Jesus, which are sheathed within the Flesh, are figured by the kernel.

Jesus is Light to the blind, and unction to the sick, and soothing to holy souls.

0 how sweet a Sacrament ! He changes his Flesh, that lies as hay in the manger, into the Wheat of the Elect.

Give us, O Jesus ! whom thou now feedest with thyself under the Sacramental veils, to be satiated with the sight of thy holy Face in heaven.

0 Brightness of the Father,

Pietati Salvatoris Congruunt mysteria. Frons est Christus, Protegendo ; Flos, dulcore ; Nux, pascendo : Eos, coelesti gratia.

Cur quod Virgo peperit Est Judseis scandalum, Cum virga produxerit Sicca sic amygdalum %

Contemplemur adhuc nucem : Nam prolata nux in lucem Lucis est mysterium.

Trinam gerens unionem, Tria confert, unctionem, Lumen et edulium.

Nux est Christus ; cortex nucis, Circa carnem pcena crucis, Testa, corpus osseum.

Carne tecta deitas, Et Christi suavitas

Signatur per nucleum.

Lux est csecis, et unguentum Christus segris, et f omentum Piis animalibus. 0 quam dulce sacramentum ! Fcenum carnis in frumentum

Convertit fidelibus. Quos sub umbra Sacramenti, Jesu, pascis in praesenti, Tuo vultu satia.

Splendor, Patri coseterne,

Nos hinc transfer ternse Claritatis gaudia. Amen. ad pa.- co-eternal with him ! take us hence to the joys of thy Father's glory. Amen.

We borrow from the Syrian Church the following stanzas of one of its Hymns, written by her sublime Poet, St. Ephrem, the Deacon of Edessa.

HYMN.

Quis sciret qnonam tuam, Domine, Genitricem nomine appellare deberet, nemo fuit : Virginemne diceret 1 at ejus in oculis omnium prostabat natus : Nuptamne affirraaret ? at ad ejus nuptias neminem pervenisse certum erat.

Jam si Matrem tuam mente intelligentiaque assequi nemo potest, quis te attingerese posse credat? Mater tua Maria sola est, si solam cogito, alioquin soror, si cum reliquis confundo feminis.

Facta tibi Mater est, et in communi sanctarum feminarum choro soror quo que et sponsa : video, ut omnibus illam decorasti modis, o matris tuse decus.

Sponsa tibi data est, antequam venires ; venisti, teque concepit, et hoc supra naturam, sicut et illud, quod te peperit, et Virgo permansit.

Omnium nuptarum prserogativas habuit Maria : citra viri operant viscera

By what name, O Lord Jesus ! shall we call Mary thy Mother? A Virgin ? Yet, all on thee, her Son. call her a Spouse % know she was not would call a eyes are Must we Yet, we Such as Spouse. men

And now if thy Mother exceed the mind and understanding of all men ; — who shall think himself able to reach Thee, 0 Jesus 1 Mary is thy Mother, if I think of her as she stands alone : if I think of her in what she has in common with other women, she is thy Sister.

Yea, she was made thy Mother ; and she is, too, thy Sister and thy Spouse, in the company of other holy women. How truly art thou thy Mother's glory, who hast given her every kind of glory !

She was thy Spouse, before thou earnest into the world ; and when thou didst come, she conceived thee in a supernatural way, and in the same did she give birth to thee, herself remaining a pure Virgin.

Mary had the prerogatives of other mothers, without their humiliations. She conceived thee, but was a Virgin ; she fed thee at her breasts, but was a Virgin. It was thy bidding, O Jesus ! and at once, the purest Virgin was the perfect Mother.

She carries thee in her arms, and refreshed with the lovelysight of her Jesus, she feels no weight. She gives thee food, for thou didst will to hunger ; she gives thee drink, for thou didst will to thirst. And when she willed to press thee to her heart, thy love did temper down the burning fire of thine infinite perfection, that she might fondle thee and live. prole, lacte implevit ubera ; te jubente, statim fons lacteus erupit e terra sitiente.

Aspectu illo tuo magno recreata Mater te gestat, nee tamen ipso gravatur onere ; cibum ministrat esurire volenti, porrigit poculum tibi ipsi ultro scienti sitim. Si illi amplexari te licuit, tua istud prsestitit benignitas, prunam ardentem, ne pectus ejus exureret, attemperans.