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XXIV. Clichtoveus, Elucidat. Eccles., p. 168; Daniel, Thes. Hymnol., v. 2, p. 68.—The thought of the coincidence of the natural and spiritual spring, the falling in of the world's Easter and the Church's, and of the drapxai of both, which is the underlying thought of this and the last poem, comes beautifully out in a noble Easter Sermon, to which Creuzer refers, by Gregory of Nazianzum, in which he exclaims : Nūv čap kooulkov, čap arvevpatikòvo έαρ ψυχαίς, έαρ σώμασιν· έαρ δρώμενον, έαρ αόρατον.

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XXV. Flacius Illyricus, Poëmata de Corrupto Ecclesiæ Statu, Basle, 1556, p. 71.

17, 18. fecundare...fædere] This at first sight seems a strange mixture of metaphors; but by fædus doubtless the poet means the marriage-union betwixt the Church or single soul and its Lord,

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Et se morti gratis dare
Pro reorum scelere,
Jure decet hunc laudare,
Et ei consurgere,
Pascha novum celebrare
Corde, voce, et opere.

whereby the former is made fruitful (fecundata,) and enabled to bring forth spiritual children to him. Thus Hugh of St Victor : Quatuor sunt propter quæ anima dicitur sponsa ... and then among these four : proles virtutum, quibus fecundata est divini Verbi dogmate.

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PETER THE VENERABLE.

XXVI. DE RESURRECTIONE DOMINI.

FORTIS portis fractis, fortis

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Et per crucem regem trucem
Infernorum perculit.
Lumen clarum tenebrarum
Sedibus resplenduit;
Dum salvare, recreare,
Quod creavit, voluit.
Hinc Creator, ne peccator
Moreretur, moritur;
Cujus morte novâ sorte
Vita nobis oritur.
Inde Sathan victus gemit,
Unde Victor nos redemit;
Illud illi fit letale,
Quod est homini vitale,
Qui, dum captat, capitur,
Et, dum mactat, moritur.
Sic decenter, sic potenter
Rex devincens inferos,

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XXVI. Bibliotheca Cluniacensis, Paris, 1614, p. 1349.

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