thence alſo, by an eaſy tranſition, to the toil we endure on earth, and the eternal contemplation of God's glory in Heaven as here. So again, in a fine but rugged proſe in the Nuremberg Miſſal for St. Jerome's Day:
Then, when all carnal ſtrife hath ceaſed,
And we from warfare are releaſed,
O grant us in that Heavenly Feaſt
To ſee Thee as Thou art:
To Leah give, the battle won,
Her Rachel's dearer heart;
To Martha, when the ſtrife is done,
Her Mary's better part.
"The parallel ſymbol of Martha and Mary is, however, in this ſenſe far more common, and is even found in epitaphs, as in that of Gundreda de Warren, daughter of William the Conqueror:
A Martha to the houſeleſs poor, a Mary in her love;
And though her Martha's part be gone, her Mary's lives above.
"Bernard, in the paſſage we are conſidering, has a double propriety in the changes of which he ſpeaks. Iſrael, according to St. Auguſtine's rendering, means, He that beholds God; Rachel, according to the unwarrantable mediæval explanation, That beholds the Beginning, i. e, Christ. Thus, the change ſpoken of is from earth to the Beatific Viſion; and has a reference alſo to the New Name and White Stone of the Apocalypſe.
"The ſecond allegory of Leah and Rachel expounds them of the Synagogue and the Church; the third makes them to repreſent earthly affliction patiently endured "—Mediæval Hymns. 2d Edition.
