Mary in the Epistles by Thomas Stiverd Livius. Comments on the Epistles part 48.

THE SECOND EPISTLE OF S. PETER THE APOSTLE. CHAPTER I.

16 For we have not followed cunningly-devised fables, when we made known to you the power and presence of our Lord Jesus Christ: but having been made eye-witness of his majesty.

17 For he received from God the Father, honour and glory: this voice coming down to him from the excellent glory: This is my be loved Son, in whom I have pleased myself, hear ye him.

18 And this voice we heard brought from heaven, when we were with him in the holy mount.

The Apostle again grounds his claims to be believed, as to all that he taught about the divinity of our Lord Jesus Christ, on his having been himself with Him, and on what he had himself seen and heard. But how much was there of our Lord's life known only to Mary who dwelt with Him alone for thirty years. How many mysteries were there of which she alone was eye-witness, and wherein she alone had part. Some of these she made known to the Apostles and Evangelists, and through them, especially through S. Luke, they are revealed to us. But how many still remain concealed in the consciousness of Mary's soul.

CHAPTER III.

15 And account the long-suffering of our Lord, salvation; as also our most dear brother Paul, according to the wisdom given him, hath written to you:

16 As also in all his epistles, speaking in them of these things; in which are certain things hard to be understood, which the unlearned and unstable wrest, as they do also the other scriptures, to their own destruction.

17 You therefore, brethren, knowing these things before: take heed, lest being led aside by the error of the unwise, you fall from your own steadfastness.

18 But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and unto the day of eternity. Amen.

S. Peter says that in all the Epistles of S. Paul, as well as in the rest of Holy Scripture, there are certain things hard to be understood, which, without sure guidance and explanation, may be easily taken in a perverse sense. He does not tell us what these hard things are, much less does he give the true sense of them, or explain them in this or in his former Epistle. Nor do any of the other sacred writers of the New Testament do this in their Gospels or Epistles. Hence, clearly, the right rule for interpreting Scripture is not contained in the written word. And yet the Apostle bids Christians take heed, remain steadfast, and grow in the knowledge of our Lord Jesus Christ. Of what, then, must they take heed ? The Apostle had before laid down as a first principle, which the faithful should well understand, that all that the sacred penmen wrote was under the inspiration of the Holy Ghost; and that consequently Holy Scripture is of no mere private interpretation ; but, to be known in its true sense, it must have a like infallible authority to explain it. [12 Pet. i. 20,21] Hence S. Peter here bids those whom he ad dresses beware of their own private judgment of Holy Scripture, as well as the mere private judgment of others on its sense, lest they should be led aside into error and folly. To what, then, does he bid them remain steadfast ? To the teaching that had been orally preached to them by the Church. And how must they grow in the knowledge of our Lord Jesus Christ ? Especially by continuing to listen with docile faith and attention to the instructions thus orally delivered to them, and to the explanations of those hard passages in the written word, that should be thus given to them by the teaching Church, which has the promise of the ever-abiding assistance of the Holy Ghost. All that the Church teaches with regard to the Blessed Virgin Mary is here included. The silence about Mary in the written word is to some one of those hard things, which by many is perverted to wrong conclusions, and to their own spiritual loss.

Mary in the Epistles by Thomas Stiverd Livius. Comments on the Epistles part 47

THE FIRST EPISTLE OF S. PETER THE APOSTLE. CHAPTER III.

1 In like manner also let wives be subject to their husbands : that if any believe not the word, they may be won without the word, by the conversation of the wives.

2 Considering your chaste conversation with fear.

3 Whose adorning let it not be the outward plaiting of the hair, or the wearing of gold, or the putting on of apparel:

4 But the hidden man of the heart in the incorruptibility of a quiet and a meek spirit, which is rich in the sight of God.

5 For after this manner heretofore the holy women also, who trusted in God, adorned themselves, being in subjection to their own husbands.

If we think of Mary, as sketched forth in the Gospel, as handed down by tradition, and as her character is impressed in the minds of the faithful—we shall find that all that the Apostle here recommends meets in her, as the great ideal model of all holy women, the bright mirror to which all should look, and wherein they may find all virtues and perfections.

22 Who is on the right hand of God, swallowing down death, that we might be made heirs of life everlasting: being gone into heaven, the angels and powers and virtues being made subject to him.

The Apostle speaks thus of Jesus Christ as Man. Where, then, is the place of her in heaven from whom He received this His triumphant Manhood ? In making the angelic choirs subject to His glorified Humanity, where does He set His own Mother Mary, to whom He Himself was on earth subject 1 ? Will He not in the glory of heaven make the angels and powers and virtues subject to her ? [See supra, Heb. i. 5.]

CHAPTER IV.

10 As every man hath received grace, ministering the same one to another: as good stewards of the manifold grace of God.

Mary having found grace with God, and being full of grace, ministered it to others, as the Gospel tells us, at the Visitation. She had power with her Divine Son, and she used her influence for others, as at the Marriage-feast at Cana. We may trust her for ourselves also, if only we ask her; and she will not be wanting to us: for that Faithful Virgin is a good steward of the manifold grace of God.

13 But if you partake of the sufferings of Christ, rejoice that when his glory shall be revealed, you may also be glad with exceeding Joy.

See what is said above, James i. 12; 1 Pet. i. 6, 9.

CHAPTER V.

1 The ancients therefore that are among you, I beseech, who am myself also an ancient, and a witness of the sufferings of Christ: as also a partaker of that glory which is to be revealed in time to come.

S. Peter rests his claim to exhort and persuade on his being an ancient, and a witness of the Passion and death of Jesus Christ. This was a ground for his authority, and for respect and attention being shown to him. And yet we know that during the Passion he followed afar off, denied his Lord, and fled to a distance through fear. How much greater consideration and honour, then, should be shown to Mary, simply on the ground of her being a witness of the same Passion and death of Jesus Christ—to her, who, not an ancient as S. Peter, but Christ's own Mother, stood the three hours long watching her Son's agony with intrepid faith and love at the foot of the Cross, deterred neither by fear, nor human respect, nor her own bitter anguish. Again, S. Peter claims to be heard and to persuade on the ground of his being a partaker of the future glory. But how much greater is Mary's claim on us here also, inasmuch as her share in glory, on account of her exceeding merits and dignity, must far surpass that of all the other Saints.

7 Casting all your care upon him, for he hath care of you.

8 Be sober and watch: because your adversary the devil, as a roaring lion, goeth about seeking whom he may devour.

On the grief that Mary felt at the doubt of her holy spouse Joseph, Fr. Barradas says: " The Virgin was silent, but had the greatest confidence in God, casting the care of her honour on Him, according to the words of S. Peter: Casting all your care upon Him, for He hath care of you; and of the Psalmist: ' Cast thy care upon the Lord, and He shall sustain thee; He shall not suffer the just to waver for ever.' [Ps. liv. 23.] God lets not the just waver for ever: but the Virgin He did not allow to waver even for a moment. Her spouse wavered: the Virgin stood unmoved, stayed by the anchor of divine confidence : and, as Mount Sion, was settled on the foundation of firm hope; as is said in Psalm cxxiv. 1, 'They that trust in the Lord shall be as Mount Sion,' etc." [Tom. i. I. viii. c. 7 ; ap. Morales, I. iv. tr. 6.]

Innocent III., after quoting this verse (8) of S. Peter, says: u Whoever, then, feels any assault from his enemies, whether from the world, the flesh, or the devil, let him look to her who is 'terrible as an army set in array,' [Cant vi. 9.] let him supplicate Mary, that she will, by means of her Son, 'send him help from the sanctuary, and defend him out of Sion.' " [Ps. xix. 3. Serm. de Assump.]

Mary in the Epistles by Thomas Stiverd Livius. Comments on the Epistles part 46

THE FIRST EPISTLE OF S. PETER THE APOSTLE. CHAPTER I.

3 Blessed be the God and Father of our Lord Jesus Christ, who according to his great mercy hath regenerated us unto a lively hope, by the resurrection of Jesus Christ from the dead,

4 Unto an inheritance incorruptible, and undefiled, and that can not fade, reserved in heaven for you.

5 Who, by the power of God, are kept by faith unto salvation, ready to be revealed in the last time.

6 Wherein you shall greatly rejoice, if now you must be for a little time made sorrowful in divers temptations:

7 That the trial of your faith (much more precious than gold which is tried by the fire) may be found unto praise and glory and honour at the appearing of Jesus Christ.

The liveliness of Mary's hope, as also the surpassing glory of the heavenly inheritance reserved for her, was proportioned to the greatness of her sanctity, and dignity as Mother of God.

So, too, was her rejoicing, when she beheld again her divine Son risen from the tomb on Easter morning, in proportion to her sorrowing at the foot of the Cross : whilst her joy now in Paradise is according to the intensity of her dolours on earth. What, then, will be her praise and glory and honour at the appearing of Jesus Christ, since the trial of her faith was so great and precious ?

8 Whom having not seen, you love: in whom also now, though you see him not, you believe: and believing shall rejoice with joy unspeakable and glorified.

How much more ardently, then (S. Peter would seem to say), would you love Him had you seen Him. Indirectly, the having seen Jesus Christ is here set forth as a means and source of divine charity. Who saw Jesus as did His Mother Mary ? Who, seeing Him, loved Him as she ?

10 Of which salvation the prophets have inquired and diligently searched, who prophesied of the grace to come in you.

11 Searching what or what manner of time the spirit of Christ in them did signify: when it foretold those sufferings that are in Christ, and the glories that should follow.

Many of those things concerning the salvation to be wrought by Jesus Christ, which the prophets inquired and searched into, and foretold, they did not themselves adequately under stand— v.g., the fulness of the grace to come, the precise time, the signification of the Spirit of Christ, all His sufferings and glories. These were all perfectly revealed to Mary, on whom the Spirit of God was poured without measure ; who lived and conversed so many years with Him alone, who herself shared so intimately both in His sufferings, and in His glories.

12 To whom it was revealed, that not to themselves, but to you they ministered those things which are now declared to you by them that have preached the gospel to you, the Holy Ghost being sent down from heaven, on whom the angels desire to look.

13 Wherefore having the loins of your mind girt up, being sober, trust perfectly in the grace which is offered you in the revelation of Jesus Christ.

The Gospel. What Gospel ? How many things must have been contained in the Gospel here referred to, wherewith those to whom the Apostle writes are supposed to be well acquainted, which he takes for granted as well known, and yet are not even alluded to in this Epistle. And if not in this, why should they be mentioned in any other, or, indeed, in all the Epistles put together? The Gospel, the revelation, or preaching forth of Jesus Christ, here spoken of by S. Peter, was not in writing at all, but was oral. It was impossible to set forth the Person and Nature of Our Lord Jesus Christ, without at the same time speaking of and setting forth Mary, His blessed Virgin Mother. The Apostles must surely have spoken much of her, from whom they themselves had learned so much of Him.

23 Being born again not of corruptible seed, but incorruptible, by he word of God who liveth and remaineth for ever.

25 But the word of the Lord endureth for ever. And this is the word which by the gospel hath been preached unto you.

That word of God by which they were born again, is not contained in this Epistle, nor adequately and fully in any one, nor in all of the Epistles taken together, nor is it so contained in any of the Four Gospels, nor in all of them: nor, indeed, in the entire New Testament. But even though it were thus contained, still that word whereby they were actually born again must have been independent of the written Books of the New Testament, since these had not for the most part reached those converts to whom S. Peter writes. That word was oral; yet it endureth for ever, the word of God incorruptible in the mind of the Church. That same word was full and entire, the whole Gospel. And as it contained the doctrines of the Blessed Trinity, and of the Incarnation, which are not to be found explicitly set forth with all their bearings and developments in the written Word: so too that same Word contained the full explicit teaching of truth about Mary in all its bearings and consequences, though these may not be found in the written Word.

CHAPTER II.

12 Having your conversation good among the Gentiles : that whereas they speak against you as evil-doers, they may, by the works, which they shall behold in you, glorify God in the day of visitation.

13 Be ye subject therefore to every human creature for God's sake: whether it be to the king as excelling.

" In the midst of an evil and perverse people," writes S. Antoninus, " the Blessed Virgin Mary above all others had her conversation so innocent and edifying, that her glorious life illumines all the Churches; for she omitted nothing that ought to be done, did nothing that ought not to be done, took part with no one in his wrong-doing, communicated not to anyone what good of hers might not be shared in, gave to no one bad example in anything, was scandalised by no one's evil act. Hence, says S. Ambrose, ' In Mary you have clear examples of probity, to know what you should avoid, and what you should choose.'" [i P. iv. tit. 15, cap. 18, § 5.]

Mary gave the most perfect example of such subjection, after that of Jesus Christ Himself, in her submission to her holy Spouse Joseph, to the Roman Emperor Augustus, and to the tyrant Herod.

20 For what glory is it, if committing sin, and being buffeted for it, you endure? But if doing well you suffer patiently; this is thanksworthy before God.

21 For unto this are you called: because Christ also suffered for us. leaving you an example that you should follow his steps.

How glorious for herself, and thanksworthy before God was Mary's enduring patience. She suffered patiently with her Jesus, and after Him the most of all others: not for any sin of her own—for she had none—but for us. Thus did Marv leave us a perfect example of suffering patiently in well-doing. Moreover, literally, she followed in Christ's steps on His way to Calvary.

Mary in the Epistles by Thomas Stiverd Livius. Comments on the Epistles part 45

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

7 Be patient therefore, brethren, until the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth: patiently bearing till he receive the early and latter rain.

8 Be you therefore also patient, and strengthen your hearts for the coming of the Lord is at hand.

How patiently did Mary wait while the years of her sojourning were prolonged, until the coming of her beloved Lord, when she should receive the precious fruit of her labours, the recompense of her sufferings. As she had waited with persevering, calm, confident prayer for the coming of the Paraclete ; so also, strengthening her heart, did she wait for the coming of her Divine Son to take her home to Himself.

11 Behold, we account them blessed who have endured.

Mary the blessed amongst women has the first and chief part in this as in every other blessedness: for who ever endured as that Mother of sorrows ?
16 Pray one for another, that you may be saved. For the continual prayer of a just man availeth much.

17 Elias was a man passible like unto us: and with prayer he prayed that it might not rain upon the earth, and it rained not for three years and six months.

18 And he prayed again : and the heaven gave rain, and the earth brought forth her fruit.

As Jesus Christ anticipated the time for His first miracle— whereby He manifested His glory and His disciples believed in Him—at the prayer of His Mother; so too Mary's prayers hastened the time of His coming; when the heaven gave rain, and the earth brought forth her fruit —Rorate cӕli desuper, et nubes pluant Justum. Aperiatur terra, et germinet Salvatorem. Benedicat nos Deus, Deus noster, benedicat nos Deus.

Terra dedit fructum suum - And still are Mary's prayers of efficacious avail with her Son to obtain us grace, that we may be saved.

" If the Gentiles at Jerusalem," writes Cardinal Newman, "sought Philip, because he was an Apostle, when they desired access to Jesus, and Philip spoke to Andrew, as still more closely in our Lord's confidence, and then both came to Him, is it strange that the Mother should have power with the Son, distinct in kind from that of the purest Angel, and the most triumphant Saint ? "[Sermons to Mixed Congregations—The Glories of Mary for the sake of her Son.]

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.

Mary in the Epistles by Thomas Stiverd Livius. Comments on the Epistles part 39

THE EPISTLE OF S. PAUL TO PHILEMON.

10 My son whom I have begotten in my bonds.

Much more, and in a more excellent sense, did Mary become our Mother through her Dolours.

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

3 Who being the brightness of his glory, and the figure of his substance, and upholding all things by the word of his power, making purgation of bins, sitteth on the right hand of the majesty on high

4 Being made so much better than the angels, as he hath inherited a more excellent name than they.

5 For to which of the angels hath he said at any time, Thou art my Son, to-day have I begotten thee ? And again, I will be to him a Father, and he shall be to me a Son ?

6 And again, when he bringeth in the first begotten into the world, he saith: And let all the angels of God adore him.

7 And to the angels indeed he saith: He that maketh his angels spirits, and his ministers a flame of fire.

8 But to the Son: Thy throne, O God, is for ever and ever: a sceptre of justice is the sceptre of thy kingdom.

9 Thou hast loved justice, and hated iniquity: therefore, God, thy God, hath anointed thee with the oil of gladness above thy fellows.

10 And : Thou in the beginning, O Lord, didst found the earth: and the works of thy hands are the heavens.

11 They shall perish, but thou shalt continue : and they shall all grow old as a garment.

12 And as a vesture shalt thou change them, and they shall be changed: but thou art the self-same, and thy years shall not fail.

13 But to which of the angels said he at any time : Sit on my right hand, until I make thy enemies thy footstool.

14 Are they not all ministering spirits, sent to minister for them, who shall receive the inheritance of salvation ?

Is Mary the brightness of her Son's glory ; or, is Jesus the brightness of His Mother's glory ? Both. Here we may apply to Jesus and Mary those words of the Apostle: " The Man is the image and glory of God, but the Woman is the glory of the Man. For the Man is not of the Woman, but the Woman of the Man : for the Man was not created for the Woman, but the Woman for the Man. But yet neither is the Man without the Woman, nor the Woman without the Man." [1 Cor. xi. 7-11] Besides if S. Paul could write to his disciples : " You have known us in part that we are your glory, as you also are ours in the day of our Lord Jesus Christ," [2 Cor. i. 11.] could not the Son of God say to his Mother : I am thy glory, as thou also art Mine ? But 0 what a glory for Mary, to possess Him, to be able to boast of as her very own, the Blessed Fruit of her womb, Him Who is the brightness of His Father's glory! No wonder that she was seen " clothed with the Sun." [Apoc. xii. 1.]

S. Ephrem, especially, speaks frequently of Jesus being the glory of Mary, thus : " With everything didst Thou adorn her, Thou ornament of Thy Mother." " Because He put His Mother's garment on, she clothed her body with His glory." " Thy Mother put on in her virginity the garment of Glory that sufficeth for all." [Rhythm viii., Morris p. 41 ; R. xii. p. 51 ; R. xii. p. 53.]

Mary's Son sitteth on the right hand of the Majesty on high. Of this the Angel told the Blessed Virgin at the moment when the Son of God was about to take flesh of her, in order to make purgation of sins: " He shall be great and shall be called the Son of the Most High . . . and of His kingdom there shall be no end." [Luke i. 32.] Gabriel had spoken, indeed, of "the throne of David His father ;" but Mary knew the words of David : "The Lord said to My Lord : Sit Thou on My right hand." Mary also has her throne at the right hand of Jesus. James and John had coveted that place, but they forgot His Mother's claims.

The Apostle contends that Jesus Christ is so much better and greater than the angels, in that He has inherited a far more excellent name than they, that is to say, of Son of God. By parity of reason, though of course on other grounds—not by virtue of hypostatic union and of right, but by grace-Mary is greater and higher than the angels, on account of the so much more excellent name which belongs to her, viz., that of Mother of the Son of God, in virtue of her Divine Maternity : " Of whom was born Jesus." To which of the angels could He say at any time : Thou art My Mother, to-day was I born of thee ? [" The Maker of all things, and the Father of ages He saith that He hath to-day begotten; that by attaching a term indicative of time to the season of His Generation, the words may bring before one not the Existence before the ages, but the Generation in time by the Flesh for man's salvation" (S. Greg. Nyss. i. p. 386 d). "One saith, As for this Child, this day was His birth (Is. ix. 6 ; Ps. ii. 7): and another, The Ancient of Days, and the Elder of all the Creation " (Dan. vii. 6 ; Eccles. i. 4.)— S. Ephrem, Rhythm against the Jews. Morris, p. 67.] And again : I will be to her a Son, and she shall be to Me a Mother ? And again : Let the Son of God be subject to Mary ? If the Son has His throne for ever and ever, is anointed King, and exalted above all creation at the right hand of the Eternal Father, His enemies being made His footstool, where shall be the place for Mary, the Mother of this Divine Son, of this anointed King — for her who gave Him that Humanity which is thus exalted in His Divine Person? David shall tell us where, in the very passage to which S. Paul here refers : " The Queen stood on thy right hand in gilded clothing ; surrounded with variety . . . her beauty the King shall greatly desire . . . All the glory of the King's daughter is within, in golden borders, clothed round with varieties . . . After her shall virgins be brought to the King . . . her neighbours shall be brought." [Ps. xliv. 9-16.] S. John also will tell us of her in her glory, as " a woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars." [Apoc. xii. 1.] Verily is the glory of Mary exalted above that of all the Angels ; for are they not all ministering spirits, sent to minister for them who shall receive the inheritance of salvation ; and is she not the true Mother of Him, Who is the head of all principality and power, the Redeemer and the Author of salvation 1 We should here bear in mind that when the Eternal Father brought in the First-begotten into the world at His birth in the stable of Bethlehem, and all the angels of God adored Him, Mary, His Mother was there. How profoundly must they then have venerated her. This is S. Bonaventure's thought. " But if," says a devout writer commenting on it, "those blessed spirits paid veneration to Mary whilst she was still on earth, what honour think you, do they render to her now that she holds the first place in heaven after God, in splendour of unimaginable glory on her throne at the right hand of her most dearly beloved Son ?" [Alexius a Salo, De art. amandi Deip. c. i.]