The Glory bestowed by the Creator on the creature; and the Glory derived from the creature to the Creator. 11

FROM MARY MAGNIFYING GOD. BY WILLIAM HUMPHREY, OF THE CONGREGATION OF THE OBLATES OF ST. CHARLES. AD 1873

But even then, after the reestablishment of the habitual dominion of the will over the inferior faculties, that dominion would be exercised over them not as over obedient servants, as in the days of primeval, unfallen innocence; it would be exercised over them as over subjugated rebels and vanquished enemies, ever inclined to insubordination, and on the alert for an opportunity of revolt.
This is the case with all the redeemed and regenerate. It is so even with the Saints on earth; nay, even with the Apostles of Jesus Christ. It was so with that man of iron will, that vessel of election, the self-subjugated Apostle of the Gentiles. He had to fight for the dominion, and to struggle for the mastery; and such was the strength of his enemies, that he seems to tremble for the issue of the contest. He tells us of the law in his members fighting against the law of his mind, and captivating him in the law of sin. He says he is delighted with the law of God, according to the inward man ; but  'when I have a will to do good, 'evil is present with me.' 'The good which I will, I do not; but the evil which I will not, that I do.' He tells us in another place of 'the sting in hi» flesh' The messenger of Satan' given him to buffet him; and he declares his necessity of keeping under his body, and bringing it into subjection, lest he who had preached to others should himself become a castaway.

The Apostle refers to the fomes peccati' that fuel of sin, which remains in order to their probation, even in those who have had 'power to' become the sons of God,' and 'partakers of the Divine Nature;' that proneness, and promptitude, and facility, and inclination towards the objects of sense which causes the emotions, and feelings, and affections, and appetites, and passions to anticipate-the judgments of the illuminated reason, and to-pervert the will from obedience to its dictates. The-energy of this language of St. Paul, provoked by the vehemence of his struggle, is such that he goes so far as to call this fomes sin. Not that it is really and truly, morally and culpably, sin; but, as the Fathers of Trent explain his words, inasmuch as it proceeds from sin and inclines to sin. It is entailed upon us by the original transgression, and it is the prolific parent of actual sins.

One and one only of the children of Adam was exempt from this consequence of his fall. It was he on whose immaculate soul the stain of his transgression never for an instant lay. She had to fight against the world and against the devil, as he had; but she had not, like him, after he had lost his innocence, to fight against the flesh. There was in her no responsive voice from within to temptations from without. There was no household foe, no traitor in the fortress of the City of our God. But although she was free from sin, and from the fome of sin; although she was, like the first mother of all living, endowed with the preternatural gift of immortality, there being in her no intrinsic principle of dissolution, and no seed of disease; although she enjoyed impassibility, or freedom from all liability to physical suffering from any intrinsic cause, so that, for instance, she had not to bear the curse of Eve, and endure the pangs of travail,—and old age when it came upon her would not bring in its train aught of decrepitude or decay; although she possessed an infused gift of knowledge that preserved her from the defect of ignorance and the infirmity of error, yet a shadow of the fall lay on Mary:—'Mary was amenable to suffering. And this was no disparagement to her prerogatives, no derogation from her perfections, for the selfsame shadow lay on her Divine Son. There is no sin and no shame in suffering.

True, it is the result and issue of sin. It is a punishment, and punishment supposes sin. It is a satisfaction, and satisfaction supposes an offence. But the satisfaction may be offered, and the punishment may be endured, by one for another, by the innocent for the guilty, by the just for the sinner.

Hence Isaias prophesied of the future Son of Mary that He was to be 'a Man of sorrows, and acquainted with infirmity;' that He was to 'bear our infirmities' and' carry our sorrows;' that He was to be bounded for our iniquities found' bruised for our sins;' that the chastisement of our peace 'was to be upon Him,' and that by His 'bruises we should be healed.' The Lord was 'to lay upon Him the iniquity of us all:' 'for the wickedness of My people,' said the Almighty, ' have I struck Him.'

Of Him also St. Paul says: ' We have not an High-priest who cannot have compassion upon our infirmities, but one tempted in all things like as we are, without sin.'

Suffering was a law of the Incarnation. That the Incarnate Word might redeem and satisfy, it became Him to suffer. If He was to satisfy the Justice of the offended God, and redeem the guilty race that through sin lay under captivity and bondage, He must become the Suffering God. Hence
His own words to Cleophas: 'Ought not Christ to have suffered, and so to enter into His glory?'

St. Peter, in his discourse to the people who gathered around him in Solomon's porch, after his miraculous healing of the lame man, declared that the sufferings of Christ were the fulfilment of those things which God before had showed by the mouth of all the prophets.

Again, the argument of St. Paul, when for three Sabbath days he reasoned with the Jews in their synagogue at Thessalonica out of the Scriptures, was this:—that the Christ was to suffer, and to rise again from the dead. This, to use his own words, he declared and insinuated.' He preached it in express words, and it was also the implicit argument that underlay his entire doctrine.

The same Apostle, in presence of the King Agrippa and Bernice, standing before the tribunal of the governor Festus in the hall of audience at Caesarea, and in the hearing of the tribunes and principal men of the city, said that,—aided by the help of God, he witnessed both to small and great, saying no other things than those which the prophets and Moses did say should come to pass, that Christ should suffer.

Mother of Our Saviour MARY THE CO-REDEMPTRESS OF THE HUMAN RACE

THE FAIREST FLOWER OF PARADISE - CONSIDERATIONS ON THE LITANY OF THE BLESSED VIRGIN, ENRICHED WITH EXAMPLES DRAWN FROM THE LIVES OF THE SAINTS BY Very Rev. ALEXIS M. LEPICIER, O. S. M.

"Thou hast not spared thy life, by reason of the distress and tribulation of thy people, but hast prevented our ruin in the presence of our God." (Judith, xiii, 25.)

MAN having fallen from his first dignity by original sin, became the slave of the demon and the prey of death. But God pitied him and decreed, of His infinite goodness, to rescue him from his misery and re-establish him in the state of grace in which he had been created.

To this end, He sent His only-begotten Son upon the earth, in order that, being made man, He should redeem by His blood the human race from the slavery of sin, and make us the adopted sons of God, and heirs to eternal life. Thus the Angel revealing to Joseph the cause of Mary's pregnancy, commanded him to call the Child which should be born, by the name of Jesus, a name which signifies Saviour, "for," he added, "He shall save His people from their sins. (Matt, x, 21.) And when Jesus came into the world, the angels announced Him as the Saviour of mankind. (Luke, ii, 11.) Jesus, my Saviour and my God, be Thou blessed for having delivered me from death. May Thy Holy Name remain so deeply impressed upon my heart, that it may always be for me a pledge of salvation.

* * *

As God created man without the assistance of any creature whatsoever, so also He alone could save him. He willed, however, that His Immaculate Mother should cooperate with Him in this great enterprise, thus associating her in the work of our redemption in an altogether singular manner.

Jesus redeemed us by offering Himself as a victim of expiation to the Eternal Father. For not only did He pray for our salvation, but furthermore He gave Himself up to suffer all the torments which should be inflicted on Him, by the combined efforts of men and demons. He immolated Himself even to the excess of yielding His life upon the cross.

And how did Mary take part in our redemption? In: the first place, by obtaining for us, through her ardent desires and fervent prayers, the accomplishment of the great mystery of the Incarnation; secondly, by consenting to become Mother of the Word, giving to Him that humanity of ours, by which He was to save us; finally, by offering Jesus to the Eternal Father as a victim of propitiation and suffering together with Him woes without measure to satisfy the punishment due for our sins.

Such being the case, it is the duty of every Christian to compassionate the dolors which Mary, in cooperating with Jesus in the work of our redemption, did suffer for love of us: "Forget not the groanings of thy mother." (Ecclus. vii, 29.) Not charity alone, but justice also prompts us to share in the sorrows of the Mother of God, for it was for us solely that she suffered.

Happy he, whose devotion impels him, not only to pay homage to Mary's greatness, but also to nourish a tender compassion for her sorrows: he can but partake in the priceless boon of the Redemption.

"May we obtain, O Virgin Mary, salvation through the wounds of Jesus Christ!" (Office of the Seven Dolors.) 

* * *

Since Mary did cooperate with Jesus in the work of our salvation, it is our bounden duty to render to her our most heartfelt thanks.

The virtuous Esther exposed herself to the danger of death to rescue the people of Israel: the chaste Judith braved the army of Holofernes to deliver the city of Bethulia: Mary offered herself with Jesus, a victim of expiation, not for one town or for one nation alone, but for the whole world.

Let us not, then, forget in our acts of homage, in our affection, in our thanksgivings, to join in one our most holy Redeemer and his Mother, for it is to Mary, after Jesus, that we owe our salvation. In the passion of Jesus and the sorrows of Mary God has placed all our hope of salvation.

It is just, therefore, that we proclaim Mary co-Redemptress of the human race, and honor her as such. This is the most beautiful title that we can give her, because it sums up all the benefits we owe her as our Mother. It is the end of he? singular predestination, the principal motive of her Immaculate Conception, the source of her incomparable glory.

Example - St Alphonsus Mary De Liguori

St. Alphonsus Mary de Liguori deserves to be mentioned as one of the most devout servants of our Lady. While still a young man, he was accustomed to fast every Saturday in her honor, and he did not allow any one day to pass without visiting her shrine and honoring her with special reverence and love. Being inspired to leave the world in order to dedicate himself entirely to the service of God, he wished to confirm his holy purpose by hanging up his sword at the altar of Our Lady of Mercy, in this way avowing that he was determined to dedicate his whole life to the service of this glorious Queen of heaven and earth.

Hardly had he embraced the ecclesiastical state when he began to propagate devotion to Our Lady, honoring her with endless fervent' practices, and speaking of her to all who came his way. He loved to preach to the people on the glories of Mary and on her excellent virtues and powers, which office he performed with such zeal and perfection that often a marvelous light shone on his face and he appeared as if enraptured. Especially did he cherish a tender devotion toward the sorrows of the great Mother of God. He compassionated with lively affection the bitter sufferings which she endured in the passion of Jesus, striving to make others join in this spirit of filial compassion toward her who is truly called the co-Redemptress of the human race.

In his preaching, Alphonsus never failed to impress upon the faithful the powerful patronage of Mary, her beneficence in welcoming sinners and her motherly assistance especially in the hour of death. And this he performed with such advantage to souls, that often he was successful in converting sinners steeped in vice. In order that his teaching might come to the notice of a greater number of the faithful, he wrote several pious works in which he exalted the glories of this heavenly Mother and impressed upon all Christians the efficacy of devotion to her. Moreover, he introduced the pious custom of preaching, in the course of a mission, on the power and mercy of Mary, and this always produced a powerful effect upon the people.

After a long life spent entirely in promoting the good of souls, St. Alphonsus breathed forth his spirit to God in his ninetieth year, on the first of August, 1787.

Prayer

O Mary, inseparable companion of Jesus in the work of our redemption, interpose, I pray thee, thy powerful mediation with thy Son, that the immense sufferings which He endured for me may not be wasted: but that I may find in His sacred wounds all my consolation in this life, and eternal salvation in the hour of my death. Amen.

A Rosary in honour of Our Lady as Co-Redemptrix - The Sorrowful Mysteries

FIRST SORROWFUL MYSTERY
Besides the revealed knowledge Mary possessed, and the light upon it she had gained by pondering all things in her heart, Mary had lived with Jesus thirty years, and doubtless to such as she He would plainly tell His mind. She knew that "His hour was come and the power of darkness;" and when He went out into the moonlight, she knew that what He went forth to suffer was the vision of sin. God would bring before His agonised Humanity the crimes of every kind that cried to heaven for vengeance, the outraged love of the Creator, the horror of all rebellion, misbelief, ingratitude, uncleanness, and brutality. God would discover to the Son of man the boundless expiation needed, and would lay the weight of all the world's iniquity on Him, wringing Him with anguish. And on the other hand, satan would be mocking Him with the inefficacy of His propitiation; that in spite of it such millions would be lost, for whom He would suffer in vain.

Jesus, for love of us consenting to that dread agony, vouchsafe to hear our prayer. . . .
Mary, alone in thy heroic sorrow, bearing the woe of thy Beloved, pray for us.

SECOND SORROWFUL MYSTERY
After receiving at the hand of God the weight He came to bear, never to be lifted off His heart till all was consummated, our Lord gave Himself up to His blinded creatures that they might wreak their malice on Him, not knowing, as He pityingly said, what they did, yet knowing that no harm was found in Him, that He had walked among them blameless and merciful, the wonder-worker. Mary knew that the divine wrath was to be satisfied upon her Son in part by the hands of men, to whom "power had been given from on high." Who but the perfect creature, " the woman," the bruiser of the serpent's head, could have conquered herself as Mary did! Along with her shuddering horror at the shame and torment of her Child, there was in Mary a supernatural submission, a godlike patience, a miraculous love for the wrongdoers, even a certain glory in the mortal agony which a greater tenderness than hers had laid upon her Son and over which His love would triumph; a rapture in the never-sleeping sense that Jesus, her own, the Son of her womb, flesh of her flesh, blood of her blood, whilst the mock of wicked men, and through them suffering the wrath of God, was still, as when He made the worlds. Himself the Beatific Vision.

Jesus, submitting to endure the wrath of God at the hands of creatures, have mercy on us, hear our prayer.
O Mary, by your adoration of Him in His Passion, pray for us.

THIRD SORROWFUL MYSTERY
Besides the mortal weight of agony laid on Him by His Father in the garden, Jesus had taken at the hands of men in His scourging the chastisement of all their sensuality. When they took the reed and smote Him on the head, piercing it deep with the great acacia thorns, He, their Creator, gave them power to exact for God the atonement for all sins of pride, self-love, ambition, vanity, conceit and infidelity. For these the King of Glory wore a crown of thorns.

Jesus, meek and humble of heart, our Atonement, grant our prayer. . . .
Mary, most lowly, pray for us.

FOURTH SORROWFUL MYSTERY

Mary knew by the shouts of the mob that her Son was on His way to Calvary. She waited for His passing; not to weep over Him, but to gladden Him. An ordinary woman could have so overcome herself as to be full of the same purpose, but only Mary could have cheered the Redeemer at that moment. He came along, faint, weary, goaded, stumbling; spittle and blood upon His face; bleeding, wounded, staggering under the burden He had come to bear; His heart all crushed and wrung with the weight of the wrath of God, with the horror of sin, and of the damnation of the souls that would not be redeemed. But His eyes fell on Mary; and His heart beat high remembering how spotless He had made and kept her by His present suffering; and that she was not only the perfect work of His redemption, but that now, with all this woe before her, she, by the entire conformity of her will with God's, was pressing to His lips the cup of agony, urging Him to drink it to the dregs; inspiring Him for the joy set before Him in the reconciling of the elect, in the justifying of God's love, to endure the Cross, despising the shame, that having loved His own "unto the end" He might sit down satisfied at the right hand of God.

By Thy weariness and faintness. Almighty Lord, have pity, grant our prayer. ...
Mary, Queen of martyrs, pray for us.

  FIFTH SORROWFUL MYSTERY
The crowd closed round Him, yet for her support God had let Mary see in the gleam on the fact of her Son how she had solaced Him. Did she not need that thrill of joy? for she knew the horrors that would go on out of sight before her eyes should again rest on her Beloved, as the awful tree was lifted bearing the Son of God.
Except the Cross, there is no such record of heroic love as the words, "There stood by the cross of Jesus His mother." For Mary was not divine; and, besides all her agony of sympathy and the unutterable strain upon her woman's heart of willing all His torments because they were God's will, was her bitterness "most bitter." She knew that the humanity He had from her, that body of death" so ineffably one with hers," was dying now; that in His resurrection and His glory He would indeed for ever be the Son of man, and she His glorious Mother, but that, for ever, that dear, suffering life in which she had fed and clothed, caressed and waited on Him, would be ended, and that in self-sacrifice and faith, and Godlike love of souls, she must annihilate her heart. She must hear His voice give her up to be the devoted, willing mother of her fellow-creatures. His Beloved. "Woman, behold thy Son."
Be thou the channel of life and strength to the heroic; the nurse, the tender helper of the weak, the sick, the poor, the sorrowful To be made thus for ever to the Church what she had been to Jesus, was indeed a glory, but it came with the heart-break that He Himself would no more need her. Her motherhood had been, throughout, a rapture and an agony. She had accepted it knowingly, at the offer of the Archangel. She had accepted it again when she offered her Son in the temple. She had accepted it when He appealed to her knowledge among the doctors. She had accepted it when He left the unimaginable home at Nazareth and "began to preach." She had accepted it when she knew that the hour of His passion was at hand; and now, beneath His Cross, she  stood herself all swallowed up in Him.

Son of man, forsaken by God, of Thy great mercy, hear us.
Mary, most desolate, pray for us.

taken from Three rosaries of our Lady (1880)
which can be downloaded free
 here

A Rosary in honour of Our Lady as Co-Redemptrix - The Joyful Mysteries

FIRST JOYFUL MYSTERY

Mary was alone; pure, simple, happy, in God, when the Archangel came to offer her the desire of every maiden of her race.
In that supreme hour she might have been perturbed by a delight too ecstatic for a mortal heart; but she was stilled by the high necessity of embracing with it a like lot to her Son's, a suffering as transcendent as her joy. She knew why God would put on flesh; she knew that He, our Life (who as God hath life in Himself) came to take from His mother a mortal life, the power to die. Could her heart endure to crucify itself by giving up her child to insult, suffering, and death? Mary alone of all creatures could have done it, because she alone had been created and fitted for this end. She said, "Behold the handmaid of the Lord; be it done to me according to Thy word;" and in lowly love and perfect stillness she received the coming of God.

Son of Mary, conceived by the Holy Ghost, have mercy and hear our prayer. . . .
Mary, overshadowed by the power of the Most High, pray for us.

SECOND JOYFUL MYSTERY

Mary arose with haste. She hurried to her cousin's house. She yearned to carry the miracle within her, where the divine power was already miraculously at work. Did she know that the forerunner would adore his Lord? Did she only guess that where God was so present in blessing and in chastisement, her Babe and she would be acknowledged? or did she crave a refuge for a little in the hills to ponder on what now she knew, before she should begin her martyrdom by facing silently the alarm of tender, holy Joseph? Her heart, even her heart, was full to bursting. No word of hers was to tell her husband of her high calling and his own. As yet. she was even to go through the piteous agony of his suspicion. And yet her heart was full of ecstasy. In the house of the speechless Zachary, the unborn, speechless infant leapt for joy at the sound of her voice, and his aged mother proclaimed the dignity of Mary, and abased herself before the mother of her Lord.
Well had our Lady come here by Holy Ghost, for here she freely may break forth, "My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour." Once only in all her life (for us), this once, the Alleluia of her heart must ring out. The first Christian hymn is this of Mary; the expression of the divinest joy mortal can ever know; good for every Christian when, in Holy Communion, God comes to enter into him. We are not only unworthy (that was Mary), we are degraded and defiled; yet that divine indwelling is vouchsafed also to us, and though no other mortal love, or sacrifice, can ever equal hers, each heart can try to make his own our Lady's song of joy.

Holy God, Holy and Strong, Holy and Immortal, inhabiting the Immaculate, of Thy mercy grant our prayer. . . .
Virgin Mary, Mother of God, pray to Jesus for us.

THIRD JOYFUL MYSTERY

From the coming of the Holy Ghost, Mary had been rapturously conscious that she was God's living temple; that hidden in her body, taking form from her substance, was He whom the heaven of heavens cannot contain, whom she had adored and served; but whom now she worshipped with a passionate love of union and possession. In her, the Infinite was small. In her, God had assumed not only the features of humanity but her own, the likeness of His mother. As her expectation neared its term, Mary longed for the hour when He should manifest Himself. Surrounded by the heavenly court (unseen, unheard, adoring), she waited God's mysterious pleasure. Yet she would fain have never let Him go. It was the beginning of their parting. And when
the Desire of all nations, the well-beloved, co-equal Son, lay in her arms, so small and weak and helpless, how Mary longed that her sole worship by its wholeness and its ardour might make up to Him for the ignorance, indifference, and hatred of the world. She heard the angels' song; she saw the shepherds' adoration and the wise men's worship; she knew the love and reverence of Joseph, but she, the humblest of all creatures, knew that no created adoration could approach her own; for He that is mighty had done for her great things. He had kept her immaculate. He had taken her to be His Bride, and that flesh in which the Word of God was clothed, He had accepted of her substance.

O Babe in swaddling clothes, Emmanuel, our King and Lawgiver, the Saviour, have mercy on us, grant our prayer. . . Mother, sweetest, pray for us.

FOURTH JOYFUL MYSTERY

In this mystery we have Mary's ceremonial profession of self-sacrifice. She went to the temple humbly imitating her Son. Though He was equal
with the Father, He "emptied Himself" for our salvation, and through Mary He became "obedient unto death." Though she was the immaculate Bride of the Father, and Mother of God the Son, she consented to hide her blessedness, and carried her divine Babe to the temple with the typical price of redemption. She was humble not only for herself, but for Him. She made as if He were the child of Joseph; and she (Virgin of virgins) a woman needing the sacrifice of purification. But her humility was met by God's love. Her Infant was hailed and adored as our Salvation, the Light and Glory of the world; and she was associated in the very temple with Jesus in the anguish He had come to suffer, and the work He had come to do: "thine own soul a sword shall pierce." And Mary did not flinch. She stood fast in faith and love and lowliness; the cost well counted. She had been counting it ever since that day when she was made doubly unlike all women, by the coming of the Holy Ghost, that she might conceive the Redeemer. She offered Jesus unto God. She offered her own heart as well; she pledged herself to refuse God nothing; to be content to see the Son of her womb despised, insulted, tortured, forsaken, crucified; to hold Him all through life as only hers that she might renounce (not the eternal, inconceivable delight of being His mother, but)
the womanly craving for His ease, for His being well esteemed and loved. She would never drag upon Him, she would never afflict Him by pity or self-pity. She would love those who hated Him, because He loved them. She would even love His torments, because they were His will; He had come to suffer.

Victim of our salvation, presented by Mary unto God, vouchsafe to grant our prayer. . . .

Mary in the Epistles by Thomas Stiverd Livius. Comments on the Epistles part 44

THE CATHOLIC EPISTLE OF S. JAMES THE APOSTLE. CHAPTER II.

1 My brethren, have not the faith of our Lord Jesus Christ of glory with respect of persons.

2 For if there shall come into your assembly a man having a golden ring, in fine apparel, and there shall come in also a poor man in mean attire,

3 And you have respect to him that is clothed with the fine apparel, and shall say to him : Sit thou here well; but say to the poor man : Stand thou there, or sit under my footstool:

4 Do you not judge within yourselves, and are become judges of unjust thoughts ?

The faith of our Lord Jesus Christ that Mary had, was free from all such respect of persons. She knew that He, the Lord of glory, was meek and humble of heart, that He scatters the proud and lofty-minded, and exalts the humble. Her heart was most like to His own. She knew how to receive the poor, rude, and simple shepherds, with a like sweet grace, courtesy and charity, as she did the rich and royal Magi.

"And deem not," says S. Ambrose, "the words of the shepherds to be despised as though of little worth. For from the shepherds Mary gathers faith. From the shepherds a people is congregated for the worship of God. They were, too, in admiration, all who heard what was said to them by the shepherds. But Mary kept all these words, pondering them over in her heart. Let us learn the chastity in all things of holy Mary, who no less pure in speech than in body, pondered over the arguments of faith in her heart." [Lib. ii. in Luc. c. ii. circa med.]

5 Hearken my dearest brethren: hath not God chosen the poor in this world, rich in faith, and heirs of the kingdom which God hath promised to them that love him.

What choice did God ever make like to His choice of Mary to be His Mother—the model, type and crown of all His elections ? Poor indeed in this world she was, for she gave birth to her Divine Child in a stable. But rich in faith— blessed in believing—surpassing all others in the wealth of her love to God, she was on earth the first heir of the promise. What, then, is her right amongst the heirs of the heavenly kingdom ? Surely, as she so excelled in all that gives aught of claim in God's kingdom on earth, her right is to be Queen over all in His kingdom above. Regina cӕli, Iӕtare, Alleluia!

21 Was not Abraham our father justified by works, offering up Isaac his son upon the altar ?

22 Seest thou, that faith did co-operate with his works; and by works faith was made perfect ?

23 And the scripture was fulfilled, saying: Abraham believed God, and it was reputed to him to justice, and he was called the friend of God.

Abraham, to whom the promise was made, became through his faith, the father of the faithful. Mary, to whom first the promise was actually fulfilled, became, by her excelling faith, in a far higher sense than Abraham is their father, the Mother of the faithful. Like Abraham, Mary also was justified by works : of which in either case the principal was that of offering a sacrifice. But what a difference in the sacrifice of one and the other. Abraham offered up in will, though not in effect, the sacrifice of Isaac his son—Mary offered up, not only in will, but also in effect, Jesus Christ her only Son, Whom she loved incomparably more than Abraham loved Isaac, on the altar of the Cross. Isaac was a type of Jesus Christ the Lamb slain from the foundation of the world ; and Abraham's offering was but a figure of the sacrifice which Mary made.

"O Lady," says S. Anselm, " what fountains of tears burst forth from thy most modest eyes, as thou didst behold thy only Son, so holy and innocent, before thee scourged, bound, bruised, His flesh torn by wicked men. And yet so conformed wert thou to the Divine Will, as to be most eager for the salvation of mankind, that (I am bold to say it), had there been no one found to crucify thy Son, thou wouldst have thyself placed Him on the Cross, if so the salvation of men and the will of God required it. For we are not to believe that there was less perfection and obedience towards God in Mary, than in Abraham, who offered to God his own son as a sacrifice to be slain, and bound with his own hands."

Seest thou not how faith did cooperate with her works; and by her works which corresponded in excellence to her faith — her faith was made perfect ? And the Scripture was fulfilled, saying, "Blessed art thou that hast believed, because those things shall be accomplished, that were spoken to thee by the Lord." [Luke i. 45.] Thus faith obtained for Mary a complete triumph over Satan, God's enemy, who had brought to ruin our first mother Eve ; and it was reputed to her for justice, and she was called, and was indeed, the friend of God,' [" Amica mea." Cant. ii. 2.] even His own be loved Mother.

CHAPTER III.

17 But the wisdom, that is from above, first indeed is chaste, then peaceable, modest, easy to be persuaded, consenting to the good, full of mercy and good fruits, without judging, without dissimulation.

18 And the fruit of justice is sown in peace, to them that make peace.

Here we have a beautiful description of Mary, who is called by the Church, Sedes Sapientiӕ, as her character has been impressed on the mind of the faithful and traced by tradition.

CHAPTER IV.

6 But he giveth greater grace. Wherefore he saith: God resisteth the proud, and giveth grace to the humble.

7 Be subject therefore to God, but resist the devil, and he will fly from you.

8 Draw nigh to God, and he will draw nigh to you.

10 Be humbled in the sight of the Lord, and he will exalt you.

Who so humble as Mary, who so subject to God as she ? Ecce ancilla Domini —To her then God gave His greatest grace.

" To be the Mother of God," says S. Bonaventure, " is the greatest grace that can be conferred on a pure creature. God could make a greater world, God could make a greater heaven: a greater Mother than Mother of God, God could not make." [Spec. B. M. V. Lect. x.]

" The last grace of Mary's perfection," says S. Antoninus, " was that which prepared her for the Conception of the Son of God : and this preparation was by means of profound humility." [P. i v. tit. xv. c. 6, n. 2.]

It was indeed her own triumphs of humility that she was recounting, when thus she magnified God: "He hath scattered the proud in the conceit of their hearts. He hath put down the mighty from their seat, and hath exalted the humble." Through her humility and consequent excelling grace, she so effectually resisted and vanquished the devil, and still forces him to flee from her children who strive to imitate her humility and invoke her aid.

Approach to God on our part through His attracting grace is the condition of His approach to and union with us. How wondrously perfect, then, must have been Mary's drawing nigh to God, before He became so wondrously united to her. Thus must she have been prepared in order to become a worthy Mother of His Son. The height of Mary's exaltation corresponded to the depth of her humility. Respexit humilitatem ancillӕ suӕ, etc.

Mary in the Epistles by Thomas Stiverd Livius. Comments on the Epistles part 43

THE CATHOLIC EPISTLE OF S. JAMES THE APOSTLE. CHAPTER I.

3 Knowing that the trying of your faith worketh patience.

4 And patience hath a perfect work; that you may be perfect and entire, failing in nothing.

Mary, next to Jesus Christ her Son, had the most to suffer, and was most exercised in patience. In her, patience had a perfect work, as she stood by the Cross assisting at the death of her Son. As He was made perfect through suffering, so too was Mary through her patience made perfect and entire, failing in nothing.

"Patience," says S. Antoninus, "hath a perfect work, when one is not excited on account of adversity, but one bears it when it comes with equanimity. For this there are the examples of the Saints, who, though just, had many things to suffer, but did so most patiently. Now the most blessed Virgin had no lack of adversities, as neither had her Son ; but when a few days after the birth of her Babe He was sought for to be slain, she had to fly into Egypt, and there remain for seven years amongst idolaters, and strangers ; and when at the age of twelve He remained behind in the temple, without her knowledge, she sought Him for three days, not without sorrow, but without anger, and such sadness as to absorb or obscure reason. She was likewise most patient in the persecutions of her Son ; and hence is said of her: ' As the lily among thorns, so is my love among the daughters.' [Cant. ii. 2.] Neither the lily, nor the rose loses its beauty and fragrance amongst thorns, so neither did Mary lose the sweet odour of patience amongst tribulations." [P. iv . tit. 15, c. 26, § 1.]

9 But let the brother of low condition glory in his exaltation:

10 And the rich, in his being low.

Mary, in her lowly-mindedness as the handmaid of the Lord, gloried in her exaltation : Et exultavit spiritus meus . . . quia fecit mihi magna qui potens est. Again, Mary, though so rich in grace, and possessed of Him " in whom are hid all the treasures of wisdom and knowledge," gloried, rather, in her low estate, which God had deigned to regard : Quia respexit humilitatem ancillӕ suӕ"

12 Blessed is the man that endureth temptation; for when he hath been proved, he shall receive the crown of life, which God hath promised to them that love him.

Mary, the blessed amongst women, had pre-eminently this blessedness of which the Apostle here speaks. For who was ever tried, who ever endured as she ? Having been well proved, the crown of life that she has received surpasses that of all others in glory; since she loved God with a love exceeding far that of all others, and loved Him both as her God, and as her Son.

17 Every best gift, and every perfect gift, is from above, coming down from the Father of lights, with whom there is no change, nor shadow of alteration.

18 For of his own will hath he begotten us by the word of truth, that we might be some beginning of his creature.

The Gift of gifts, the best and the most perfect of all others, was given by the Father of lights to Mary, even that of His Only-begotten co-equal Son. Mary was in a peculiar, and far higher sense than others, the chosen daughter of the Eternal Father. And not only was she begotten by the word of truth, and was the beginning of His creation ["Ego ab ore Altissimi prodivi primogenita ante omnem creaturam." " Ab initio creata sum," etc. Ecclus. xxiv. 5. 14. " Dominus possedit me in initio viarum suarum, antequam quidquam faceret a principio " etc. Parab. Salom. viii. 22. Words spoken of Eternal Wisdom, but applied by the Holy Church to the Blessed Virgin in the Breviary Lections for our Lady's Feasts.] but she herself conceived and gave birth to the Divine Incarnate Word of truth.

"No grace," says S. Bernardine of Sienna, "comes down from heaven save through Mary. Such is the hierarchical order of the effusion of heavenly graces. They come from God into the blessed soul of Christ: Every best gift, and every perfect gift, is from above, coming down from the Father of lights. They then descend into the soul of the Virgin : into the Seraphim and Cherubim, and the other angelic orders : into the soul of the Saints, lastly on the Church militant." [Serm, de glorios. nom. Maria;, art. 3. c. 2.]

19 And let every man be swift to hear, but slow to speak, and slow to anger.

21 Wherefore . . . with meekness receive the ingrafted word, which is able to save your souls.

22 But be ye doers of the word, and not hearers only, deceiving your own selves.

23 For if a man be a hearer of the word, and not a doer, he snail be compared to a man beholding his own countenance in a glass.

24 For he beheld himself, and went his way, and presently forgot what manner of man he was.

25 But he that hath looked into the perfect law of liberty, and hath continued therein, not becoming a forgetful hearer, but a doer of the work; this man shall be blessed in his deed.

26 And if any man think himself to be religious, not bridling his tongue, but deceiving his own heart, this man's religion is vain.

27 Religion clean and undefiled before God and the Father, is this : to visit the fatherless and widows in their tribulation : and to keep one's self unspotted from this world.

If we study the portrait of the Blessed Virgin, as sketched in the Gospel narrative, and her character, as unvarying tradition has impressed it in the minds and hearts of the faithful, we shall find shining brightly in her all those virtuous traits which the Apostle here commends. She was most prudent in her speech, sweet and gentle in her bearing: she received with meekness the divine word, keeping and pondering over it in her heart, listening to it with humble attention from the lips of all whoever they might be, whether the Archangel Gabriel or Elizabeth, Shepherds or Sages, Simeon or Anna ; welcoming it though it might deeply wound her heart. Mary was not a hearer only but a faithful doer of the word, and was blessed in her deed. She shewed to all a perfect model of religion, clean and undefiled, before God and the Father, by her holy life of spotless purity, and her works of charity and mercy towards others : of these the Visitation, and her mediation at Cana are typical instances, and will suggest to us how many were the services she rendered to those in need and distress, whilst following our Lord in His public ministry, and, after His Ascension, in the infant Church during the years she still remained on earth. [Hence Mary is styled by the Church, and invoked by the faithful, as Virgo prudentissima, Vas spirituale, Vas insigne devotionis and as Mater misericordiӕ, dulcedo et spes nostra, O Clemens, O pia, O dulcis Virgo Maria, Mater amabilis, Virgo clemens, Causa nostrӕ lӕtitiӕ, Salus infirmorum, Refugium peccatorum, Consolatrix afflictorum, Auxilium Christianorura.]

Mary in the Epistles by Thomas Stiverd Livius. Comments on the Epistles part 42

THE EPISTLE OF S. PAUL TO THE HEBREWS. CHAPTER X.

5 Wherefore when he cometh into the world, he saith: Sacrifice and oblation thou wouldest not: but a body thou hast fitted to me :

19 Having therefore, brethren, a confidence in the entering into the Holies by the blood of Christ;

20 A new and living way which he hath dedicated for us through the veil, that is to say, his flesh.

21 And a high-priest over the house of God.

There is here no direct reference to Mary, and to the share which she had in giving that Body, of Flesh and Blood, whereby Christ became at once our High-priest and Sacrifice. But the thought of Mary could not have been absent from the Apostle's mind, illumined so fully as he was to see the whole mysteries of which he wrote in all their truth and bearings.

CHAPTER XI.

11 By faith also Sara herself, being barren, received strength to conceive seed, even past the time of age; because she believed that he was faithful who had promised,

12 For which cause there sprung even from one (and him as good as dead) as the stars of heaven in multitude, and as the sand which is by the sea-shore innumerable.

17 By faith Abraham, when he was tried, offered Isaac: and he that had received the promises, offered up his only-begotten son;

18 (To whom it was said: In Isaac shall thy seed be called).

19 Accounting that God is able to raise up even from the dead. "Whereupon also he received him for a parable.

" If," says S. Alphonsus, " the sacrifice of Abraham by which he offered his son Isaac was so pleasing to the Divine Majesty, that as a reward God promised to multiply his descendants as the stars of heaven: 'Because thou hast done this thing, and hast not spared thy only-begotten son for My sake, I will bless thee, and I will multiply thy seed as the stars of heaven: [Gen. xxii. 16, 17. See supra, Rom. iv. 3, 16-25 ; ix. 8, 9 ; Gal. iii. 6-9, 14, 1C, 18, 22, 26-29 ; iv. 22-31 ; and infra, James ii. 21-23.] we must certainly believe that the more noble sacrifice which the great Mother of God made to Him of her Jesus, was far more agreeable to Him; and therefore, that He has granted, that through her prayers the number of the elect should be multiplied; that is to say, increased by the number of her fortunate children; for she considers and protects all her devout clients as such." [Discourse on the Purification. Glories of Mary, p. 344.]

" ' So also,' says S. Bonaventure, ' we can say of Mary, that she has so loved us, as to give her only-begotten Son for us.' ... If Abraham had such fortitude as to be ready to sacrifice with his own hands the life of his son, with far greater fortitude would Mary (far more holy and obedient than Abraham) have sacrificed the life of hers." [Ib. pp. 32, 3.]

38 Of whom the world was not worthy ; wandering in deserts, in mountains, and in dens, and in caves of the earth.

39 And all these being approved by the testimony of faith, received not the promise;

40 God providing some better thing for us, that they should not be perfected without us.

Jesus and Mary were above all others those of whom the world was not worthy, and were at the same time, of all the most despised, and had most to suffer. " He came to His own, and His own received Him not." [John i.11.] Of Himself He said: "The foxes have holes, and the birds of the air nests; but the Son of Man hath not where to lay His head." [Matt. viii. 20 ; Luke ix. 58.] Mary shared in all His contempt and misery. She had to betake herself to-the cold stable-cave at Bethlehem in mid-winter to give Him birth; in her flight with Him to Egypt to take refuge in dens and caves amongst the mountains, and to wander hither and thither through the inhospitable desert, and to dwell with Him homeless in a strange land. When expressing their contempt for Jesus, the Jews coupled her name with His, saying: " Is not this the carpenter's son? is not his mother called Mary?" [Matt. xiii. 55 ; Mark vi. 3 ; John vi. 42.]

" If Paul says of the other saints, Of whom the world was not worthy, what shall we say of the Mother of God, who outshines all the Martyrs, as much as does the sun the stars?" [S. Basil of Seleucia. Orat. x. de Annunt.]

But Mary, being above all others approved by the testimony of faith, received the promise, even her God to be her Son, through whom some better thing has been provided for us, that we may be perfected not wanting in any grace.

CHAPTER XII.

22 But you are come to Mount Sion, and to the city of the living God, the heavenly Jerusalem, and to the company of many thousands of angels,

23 And to the church of the first-born, who are written in the heavens, and to God the judge of all, and to the spirits of the just, made perfect.

24 And to Jesus the mediator of the new testament, and to the sprinkling of blood which speaketh better than that of Abel.

Mary is in truth the holy city and habitation of the living God, Who dwelt in her chaste womb for nine months. As Mother of God she is exalted higher far in the heavens than His myriads of Angels. She is, of all the elect, the first-born,. next after her Divine Son— Primogenitus a mortuis —the first. of creatures written in God's decrees. [See Note, James i. 18, infra.] If we are brought nigh to God, to Jesus the Mediator of the New Testament, to the Angels, and to the spirits of the just, we are, in a special manner, brought nigh to Mary, our own earth-born daughter, the glory of our race: through whom we obtained for us Jesus our Mediator, from whom He received that precious Blood which pleads so powerfully in our behalf. If already we are brought nigh to the Angels who are of a different nature from ourselves, Mary in heaven is not estranged from us here on earth—from us for whom she was made what she is. But Mary, now in glory, to whom is she herself brought nigh? and liow nigh? What is her proximity now to Jesus and to God? Is she less near than she was when on earth ? Dominus tecum. For we should note that this present approach, this actual proximity of ours, is the climax of all the glorious privileges liere enumerated by the Apostle, as belonging to us Christians in the Communion of Saints: You are come, he says. What then must be the climax for Mary, for her who was ever with God, for her to whom Jesus Christ first came; of whom He was and is; through whom He came to all others, and all others come to Him ?

28 Therefore, receiving an immovable kingdom, we have grace whereby let us serve, pleasing God, with fear and reverence.

This is all realised in Mary: "Hail, full of grace." "Behold the handmaid of the Lord." "Thou hast found grace with God." " He hath regarded the humility of His handmaiden." " His mercy is on them that fear Him." " Holy is His Name."

CHAPTER XIII.

12 Wherefore Jesus also, that he might sanctify the people by his -own blood, suffered without the gate.

13 Let us go forth therefore to him without the camp, bearing his reproach.

Where Jesus suffered, there was Mary: " Now there stood by the Cross of Jesus His Mother." [John xix. 25.] She went forth to Him without the camp, bearing His reproach. Let us follow Mary ; she is our example.

15 By him therefore let us offer the sacrifice of praise always to God, that is to say, the fruit of lips confessing to his name.

16 And do not forget to do good, and to impart; for by such .sacrifices God's favour is obtained.

By Jesus, present in her virginal womb, Mary offered to God the sacrifice of praise, confessing to His Name, when she poured forth her Canticle, " My soul doth magnify the Lord. . . . Holy is His Name. . . ." Her offering of praise was not alone the fruit of her lips, but Jesus Himself, "the blessed fruit of her womb."

We need but to recall the scenes of the Visitation, and the Wedding-feast at Cana, to see that Mary forgot not to do good and to impart to others of the gifts and graces which she had herself received, and that the acts which she there did, were sacrifices acceptable and well-pleasing to God, since it was through her mediation that He then wrought such great marvels.

20 And may the God of peace, who brought again from the dead the great pastor of the sheep, our Lord Jesus Christ, in the blood of the everlasting testament,

21 Fit you in all goodness, that you may do his will; doing in you that which is well pleasing in his sight, through Jesus Christ; to whom is glory for ever and ever. Amen.

The God of peace, in reconciling the world to Himself, filled Mary with grace to do His will — Fiat mihi secundum verbum tuum —and wrought in her that which was well pleasing in His sight, so that she became the Mother of the great Pastor of the sheep, our Lord Jesus Christ, who shed His Blood for our redemption, and rose again from the dead for our justification.

24 Salute ... all the saints.

Ave, Regina caelorum, 

Ave Domina Angelorum ; 

Salve radix, salve porta 

Ex qua mundo lux est orta.

Gaude, Virgo gloriosa; 

Super omnes speciosa; 

Vale 0 valde decora, 

Et pro nobis Christum exora.

Mary in the Epistles by Thomas Stiverd Livius. Comments on the Epistles part 41

THE EPISTLE OF S. PAUL TO THE HEBREWS. CHAPTER V.

4 Neither doth any man take the honour to himself, but he that is called by God, as Aaron was.

5 So Christ also did not glorify himself, that he might be made a high-priest: but he that said unto him: Thou art my Son, this day have I begotten thee.

6 As he saith also in another place: Thou art a priest for ever, according to the order of Melchisedech.

7 Who in the days of his flesh, with a strong cry and tears, offering up prayers and supplications to him that was able to save him from death, was heard for his reverence.

8 And whereas indeed he was the Son of God, he learned obedience by the things which he suffered.

9 And being consummated, he became, to all that obey him, the cause of eternal salvation.

Neither did Mary ever think to take the honour to herself, or to glorify herself, that she should be the Mother of God, but He who sent unto her : " Behold thou shalt conceive in thy womb, and shalt bring forth a Son, and thou shalt call His Name Jesus—the Son of God." [Luke i. 31-35.] From Mary, let us bear in mind, it was that Christ received the essential constituent elements of His priesthood; to wit, that Sacred Humanity, whereby as a Priest for ever after the order of Melchisedech, He continually offers up in His holy Church His Body and Blood, under the appearance of bread and wine.

" Mary too," says B. Albertus Magnus, " when she prays to her Son for us, is heard for her reverence, that is to say, for the reverence which is due to her as His own Mother."

We may also say of Mary, that whereas indeed she was the Mother of God, she learned obedience by the things which she suffered; an obedience most like to that of Jesus Christ, in whose sufferings she had the greatest share, since the same sword that caused His Passion pierced at the same time her own heart. It is, so to say, quite a commonplace amongst the earliest Fathers, that as Eve was by her disobedience the cause of our ruin, so Mary by her obedience obtained our salvation.

CHAPTER VI.

10 For God is not unjust, that he should forget your work, and the love which you have shewn in. his name, you who have ministered, and do minister to the saints.

Mary ministered not to Saints alone, and in the name of Jesus, but to Himself in person, the Lord and King of Saints, the most beloved Only-begotten Son of God, as a Mother to her own Son. What a showing forth of work and love to Jesus was the whole life of Mary. Is He unjust that He should forget her and all that she did for Him on earth ? Does He not reward her proportionately with glory now in Heaven ?

CHAPTER VII.

1 For this Melchisedech, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, 

6 Blessed him that had the promises.

Melchisedech, the type of Jesus Christ our great High-priest, blessed the patriarch Abraham, who, remotely, had the promises, viz., that through his seed, that is, Jesus Christ, all the nations of the earth should be blessed. What, then, must be the blessing that our Lord Jesus Christ, the true Melchisedech, bestowed upon Mary, to whom the promises were actually fulfilled, by herself being His own Mother.

14 For it is evident that our Lord sprung out of Juda.

It is clear that the Apostle has here Mary in his mind, though he is silent with regard to her personally. How could it be evident to S. Paul and to those for whom he writes, that our Lord sprung out of Juda, unless with the actual thought of our Lord's Mother, "Mary of whom was born Jesus"? Hence we see that the silence about Mary in the Epistles cannot be brought forward any way as an index of the little share and place she had in the mind and estimation of the sacred writers.

26 For it was fitting that we should have such a high priest, holy, innocent, undefiled, separated from sinners, and made higher than the heavens.

If Mary, from whom Jesus Christ derived His human nature, viz., that flesh and blood which were to be essential constituent elements of His perfect priesthood, had been once a sinner, subject to the curse of original sin, then He would not have been, as the Apostle affirms He was, a high priest separated from sinners. Mary was, therefore, entirely sinless and immaculate. This too was fitting. [See 2 Cor. vii. 1, supra. ]

"A learned author observes that, according to S. Paul, it was fitting that our Blessed Redeemer should not only be separated from sin, but also from sinners; according to the explanation of S. Thomas, who says that 'it was necessary that He, who came to take away sins, should be separated from sinners, as to the fault under which Adam lay.' [3 p. q. iv. art. 6, ad. 2m.] But how could Jesus Christ be said to be separated from sinners, if He had a Mother who was a sinner? S. Ambrose says that 'Christ chose this vessel into which He was about to descend, not of earth, but from heaven ; and He consecrated it a temple of purity. [De Inst. Virg. c. 5.] The Saint alludes to the text of S. Paul: 'The first man was of the earth, earthly: the second man from heaven, heavenly.' [1 Cor. xv. 47.] The Saint calls the Divine Mother 'a heavenly vessel,' not because Mary was not earthly by nature, as heretics have dreamt, but because she was heavenly by grace; she was as superior to the angels of heaven in sanctity and purity, as it was becoming that she should be, in whose womb a King of Glory was to dwell. This agrees with that which S. John the Baptist revealed to S. Bridget, saying, ' It was not becoming that the King of Glory should repose otherwise than in a chosen vessel exceeding all men and angels in purity.' [Rev, lib. i. c. 31.] And to this we may add that which the Eternal Father Himself said to the same Saint: ' Mary was a clean and an unclean vessel : clean, for she was all fair; but unclean, because she was born of sinners; though she was conceived without sin.' [Ib. 1. v. Exp. Rev. xiii.] And remark these last words, ' Mary was conceived without sin, that the Divine Son might be born of her without sin.' Not that Jesus Christ could have contracted sin, but that He might not be reproached with even having a Mother infected with it, who would consequently have been the slave of the devil." [S. Alph. Lig. Disc, on Mary's Immac. Concept. Glories of Mary, p. 250, 1]

CHAPTER IX.

2 For there was a tabernacle made the first, wherein were the candlesticks, and the table, and the setting forth of loaves, which is called the Holy.

3 And after the second veil, the tabernacle, which is called the Holy of Holies:

4 Having a golden censer, and the ark of the testament covered about on every part with gold, in which was a golden pot that had manna, and the rod of Aaron that had blossomed, and the tables of the testament.

11 But Christ, being come an high-priest of the good things to come, by a greater and more perfect tabernacle not made with hand, that is, not of this creation :

12 Neither by the blood of goats, or of calves, but by his own blood, entered once into the Holies, having obtained eternal redemption.

24 For Jesus is not entered into the Holies made with hands, the patterns of the true : but into heaven itself, that he may appear now in the presence of God for us.

In the writings of the Fathers and in the language of Catholic devotion most of the particulars here enumerated are applied mystically to the Blessed Virgin.

"'When the ark was lifted up, Moses said : Arise, 0 Lord, and let thy enemies be scattered.' [Numb. x. 35.] Thus was Jericho conquered. Thus also the Philistines ; 'for the ark of God was there." It is well known that this ark was a figure of Mary. Cornelius a Lapide says, ' In time of danger Christians should fly to the Most Blessed Virgin, who contained Christ as manna in the ark of her womb, [A golden pot that had manna : see S. Basil of Saleucia, supra, Rom. ix. 23.] and brought Him forth to be the food and salvation of the world.'" [S. Alph. Lig., Glories of Mary, p. 113.]

" O burning bush unconsumed, open meadow, and blossoming rod of Aaron ! " exclaims S. Ephrem, " for thou truly wert the rod, and thy Son the flower ; since from the root of David and Solomon budded forth Christ, our Creator, Almighty God and Lord, the alone Most High. Of Him Who is God and Man art thou Mother, Virgin before birth, Virgin in birth, and Virgin after birth." [De laud. Gen. Dei Maria. Opp. Gr. t. iii. p. 575. See supra, Rom. xv. 12.] The same Saint says elsewhere : "A King's palace she was by Thee, 0 Son of the King, and a Holy of Holies by Thee, 0 High priest." [De Natal. Dom. xii. Opp. Syr. t. ii. Morris, p. 53.]

And S. Germanus : " Thou art the tabernacle not made with hands, but made by God, into which only God the Word and first High priest entered in once at the end of ages, [See v.v. 7, 11, 25, 26; iv. 14 ; viii. 2. ] secretly to accomplish in thee sacred mysteries." [In Nativ. S. Deip.]

" By the tables of the Testament," says Blessed Albert the Great, "are signified the perfect knowledge of the Old and New Law which Mary had fully, because the Author of the Scriptures dwelt in her : hence S. Jerome says that she was most excellently versed in the Scriptures as is clear from her own words : Sicut locutus est ad patres nostros ; [Luke i. 55.] and also from what we read : ' Mary kept all these words, pondering them in her heart ;' [Ib. ii. 10, 51.] so that she afterwards taught the Apostles, and was instructress of the New Testament. For since in Mary was the whole by prefigurement, she may be truly said to have had a full knowledge of both Laws ; and this is signified by the union in the ark, of Deuteronomy and the tables of the Testament." [De laud. B.M. V. cap, 1.]

" In Mary," says S. Antoninus, " was the treasure of wisdom, [Wisd. vii. 14.]signified by the Law laid up in the ark. For no pure creature had so great knowledge of divine things and such as pertain to salvation as Mary ; hence she was the instructress of the Apostles and Evangelists, to teach them concerning the mysteries of Christ. And no wonder that she had an immense treasure of wisdom since in her reposed Christ in whom are all the treasures of the wisdom and knowledge of God in fulness. And he, says S. Ambrose, who knows Christ, knows the treasure of wisdom and knowledge. There was also in the ark the rod, which signifies power and dominion. For Mary is Queen of heaven, and Mistress (Domina) of the angels. Now as the ark was considered as what was most precious in the tabernacle of old, so also Mary is held to be that which is most precious and holy in the tabernacle of the Church." [P. iv. tit. xv. cap. xiv. 4.]

"Christ, our High priest," says Armandus de Bello-visu, " entered once into the Holy of Holies, that is, the Virgin's womb, when He took to Himself blood for the expiation of our sins. Hence it is said, Christ being come a high priest . . . not by the blood of goats or of calves, for then He would not have been of our race ; but by His own blood, that is to say, by assuming our human blood, entered once into the Holies, that is, the Virgin." [Ap. sum Aur. de B.M.V. Tom. ii. p. 1532.]

"As our Lord Jesus Christ entered into heaven itself, that He may appear now in the presence of God for us; so the Mother of God assumed to heaven, appears in the presence of her Son, as the bow in, the clouds, the token of divine clemency, and shows to Him her breasts, whereby she ceases not to invoke His mercy in behalf of us sinners. Hence in the prayer called the Secret of the Mass for the Vigil of the Assumption, the Church supplicating to be heard through the prayers of the Mother of God, utters these words concerning her: Since for this cause Thou hast translated her from this present world, that before Thee she may intercede with confidence for our sins." [Adam. Brower., Ibid.]

Mary in the Epistles by Thomas Stiverd Livius. Comments on the Epistles part 40

THE EPISTLE OF S. PAUL TO THE HEBREWS. CHAPTER II.

3 How shall we escape if we neglect so great salvation ? which having begun to be declared by the Lord, was confirmed unto us by them that heard him.

Since the fact of having heard the word of Jesus Christ was the ground of authority which gave it confirmation. What confirmation must Mary not have given; for who was there who heard, who knew Him as she did ?

5 For God hath not subjected unto angels the world to come, whereof we speak.

But to Mary " the Father of the world to come" [Isa. ix. 6.] was really subject. Mary had over Him the rights of a mother. It is little to say of her that she is above the Angels, and the rest of creation. For what, after all, is it to be Queen of Angels and all creation, compared with being Mother of God, the Maker and Lord of Angels, and the whole creation? What honour, short of that which belongs to God alone, can be too great for us to pay to her whom God has thus honoured ?

9 But we see Jesus, who was made a little lower than the angels, for the suffering of death, crowned with glory and honour: that, through the grace of God, he might taste death for all.

10 For it became him, for whom are all things, and by whom are all things, who had brought many children into glory, to perfect the author of their salvation, by his passion.

Mary, too, who is of all the most closely allied with Jesus, though lower than the Angels by nature, is crowned with surpassing glory and honour.—It was meet that she who had the chief share with Jesus in the work of our salvation, and is our spiritual mother, should be made perfect, by having the chief share in His Passion.

11 For both he that sanctifieth, and they that are sanctified, are all of one. For which cause he is not ashamed to call them brethren.

Jesus Christ and His faithful are all of One, that is, of One God and Father. Hence Jesus Christ is our Brother. Again, they with Him are all of One, that is, of One Mother, the Blessed Virgin Mary. "We have here another ground for claiming Him as our Brother.

14 Therefore because the children are partakers of flesh and blood, he also himself in like manner hath been partaker of the same : that, through death, he might destroy him who had the empire of death, that is to say, the devil:

15 And might deliver them, who through the fear of death were all their life-time subject to servitude.

Here, implicitly, but emphatically, the Apostle refers to Mary. For well did he know that it was of Mary alone Jesus Christ received that same flesh and blood, through which by death, He triumphed over Satan and wrought our redemption.

16 For no where doth he take hold of the angels : but of the seed of Abraham he taketh hold.

17 Wherefore it behoved him in all things to be made like unto his brethren.

Of the seed of Abraham He took hold in His Incarnation, generally and remotely: but of Mary He took hold, in particular and immediately. Through Abraham, says the Apostle, we are made brethren of Jesus Christ: and Abraham is our father. How much more, then, through Mary; and how much more is she our Mother. For of her pure blood alone did He take hold, and therefrom derived His own most precious Blood, by which we were redeemed from death and received our life.

18 For in that, wherein he himself hath suffered and been tempted, he is able to succour them also that are tempted.

In a true sense we might apply these words of S. Paul to Mary, who, on our account, had the greatest share in all the sufferings of her Divine Son. How well might she use the language of the old poet: Haud ignara mali miseris succurrere disco.

" There is not one amongst all the Saints," says S. Antoninus, " who can ever feel for us in our miseries, both corporal and spiritual, like this woman, the Blessed Virgin Mary." [P. iv., tit. xv. cap. 2.]

CHAPTER III.

5 And Moses indeed was faithful in all his house as a servant for a testimony of those things which were to be said:

6 But Christ as the Son in his own house: which house are we if we hold fast the confidence and glory of hope unto the end.

Mary was faithful as the Mother and Mistress in her own house. And what a house and family was that over which she presided ! Do we not here see a claim for Mary's dignity, and for her pre-eminence over all the choirs of Angels and Saints in heaven? And may we not trust that faithful Virgin to care for, as Lady and Mother, the house of Christ her Son on earth, His Holy Church, to which we are called; and to take care of ourselves in particular, if only we hold fast, by true devotion to her, the confidence and glory of hope, which we have in her protection, unto the end ?

"It was just—according to what the Apostle says in his Epistle to the Hebrews, regarding Moses as a faithful servant in his house, and Christ as an only Son ruling in His house that His own Mother should by her virtues and glory preside over the whole family, next after Himself in the same house. As, therefore, to her belongs the name, peerless and unique, high above all others, after God, of Mother of God; so peerless and unique, high above all others after God, here on earth and in heaven, is the grace and glory of the same Mother of God." [Petrus Venerab. L. iii. Ep. 7. Bib. Max. t. 22, p. 901.]

CHAPTER IV.

1 Let us fear therefore lest the promise being left of entering into his rest, any of you should be thought to be wanting.

2 For unto us also it hath been declared, in like manner as unto them. But the word of hearing did not profit them, not being mixed with faith of those things they heard.

3 For we, who have believed, shall enter into rest; as he said. 

9 There remaineth therefore a day of rest for the people of God.

11 Let us hasten therefore to enter into that rest.

The Holy Ghost has more than once borne testimony to Mary that she believed, and kept the Divine word in her heart to her profit. She is emphatically pronounced blessed for her faith. Is not, then, her super-eminent faith blessed with a corresponding share of the rest of Paradise ? If there remaineth a rest for the people of God, how much more for the Mother of God—for her who whilst on earth so ardently aspired and hastened to enter into that rest: "In all these I sought rest ... in the holy city likewise I rested . . . and my abode is in the full assembly of the saints." [Ecclus. xxiv. 11-16. See the Breviary Office for the Feast of the Assumption, 15th August.]

12 For the word of God is living and effectual, and more piercing than any two-edged sword; and reaching unto the division of the soul and the spirit, of the joints also and the marrow, and is a discerner of the thoughts and intents of the heart.

13 Neither is there any creature invisible in his sight; but all things are naked and open to his eyes, to whom our speech is.

There is much similarity of ideas in these words of the Apostle and those of Simeon to Mary: " And thy own soul a sword shall pierce, that out of many hearts thoughts may be revealed." [Luke ii. 35.] The word of God that Mary then heard was to her indeed living and effectual, and as a two-edged sword pierced her soul, revealing to her many diverse thoughts both of sorrow and joy. The living Incarnate Word of God Himself, proved to be to her also such a sword in His Passion and Death. [See supra, Eph. vi. 17] In commenting upon Simeon's words, S. Ambrose, S. Augustine, S. Bede, and other Fathers interpret these words of S. Paul in the same sense, and apply them to our Lady.

"God," says S. Antoninus, "may be said to be by His presence in all things, because He knows all the most secret things of creation : All things are naked and open to His eyes. But He was by His presence in the Blessed Virgin, not only because He saw all things that were secret in her, her thoughts and affections, with the eye of cognition ; but also because He approved all her acts interior and exterior, with the eye of approbation." [P. iv tit. 15, cap. 21.]

14 Having therefore a great high-priest that hath passed into the heavens, Jesus the Son of God : let us hold fast our confession.

15 For we have not a high-priest, who cannot have compassion on our infirmities : but one tempted in all things like as we are, without sin.

16 Let us go therefore with confidence to the throne of grace : that we may obtain mercy, and find grace in seasonable aid.

We might apply these words regarding our Divine Redeemer to Mary, in a sense they could not attach to any other: Having therefore an advocate passed into heaven, Mary the Mother of God, given to be our Mother also—one full of mercy and compassion, who herself suffered and was tempted in all things as we are, yet without sin—let us go with confidence to her throne of grace, for she is full of grace, that we may obtain mercy and grace, through her intercession, and seasonable aid.