she chose. As he received comfort from an Angel, so she might be comforted by that great Saint whose homage even an Angel declined. What St. Ephrem says then of her intercession, (whether it seem true or not,) serves at least to bring clearly before us the preternatural calm of Mary, which preternatural calm throws into a strong relief that state in which she needed comfort at St. John's hands. The alternations of calm and agony make the blessed Virgin like our Lord: if she had them at her own will by a gift from her Son, this very power of either bearing or sinking under the cross as she pleased, qualified her in an eminent way for cooperating in our Redemption with her Son. If her feelings were not at her command, then it is hard to account for her conduct, and to explain how it was not unnatural, instead of being preternatural, to continue there without fainting away. If she was preternaturally calm, why not also agonized by a preternatural desolation as like as possible to Christ's dereliction?

8. With these remarks before us, it is easy to see how much might be said of Mary at the Crucifixion, and the part she bore in our Redemption there. But the distinct office there conferred upon her, is so important to our Salvation, that the next chapter shall be devoted to the consideration of it. There is however an event which ought not to pass unnoticed here, from the effect it would have upon any mother's mind who witnessed it: I mean, the division of Christ's garments among the soldiers. From what we know of the treatment of criminals in this country, it is not unlikely that the soldiers thought somewhat as follows: " If we manage well, we shall sell this Fellow's garments at a good round sum: let us each have a bit: let us divide fair.

One perhaps more knowing than the rest would say; I say, look at this vestment: it is pity to cut it up, it is such a curious piece of work. It would fetch a large price whole, to what it would cut up. Suppose we tossed up who should have it. who should have it. A good thought, cried one. That we will, said another. Here's for it, then, said a third. So they tossed up for the notable Prisoner's clothes, and thought only what they should be in pocket by them." This is about the world's view of relics,-curiosities which will fetch a good price: a view stated here in as coarse language as possible, on purpose to contrast it with a penitent's feelings, a disciple's affection, and a Mother's love. The Magdalen would have heard with horror what they said, and seen with horror what they did, with clothes she had wept over so tenderly. John, who perhaps had washed them many a time, and seen the woman touch them when virtue went out of them, would have felt, I cannot say how; but not as a protestant does about relics. If not bowed down with sorrow, perhaps he would have wished that Nicodemus, or Joseph of Arimathea, or Susanna the wife of Chuza, or some rich disciple, would buy them. Mary, who read perhaps their hearts, and saw them rending while these precious relics were rent, how would she have felt, she that had doubtless made or mended them ere now, and knew the value of the Blood upon them? Let mothers say how they would have felt, and measure first by the recoil of natural feelings from such a sight the acuteness of Mary's suffering. Then let them step closer, and gaze at this vestment and these garments. Why,' let them ask with Isaias, 'is thy apparel red, and thy garments like theirs that tread the wine-press,' thou that hast been in Geth

semane, the press of oil*, not the press of wine? What Blood is this, but that which the faithful know to be the price of our redemption'? How then could you bear to see your Saviour's Blood, warm almost and fresh from his body, in the hands of paynim soldiers, swearing and betting over his garments, and gambling them away? I doubt if the most hardened protestant could stand the sight of so precious a relic in such odious ruffians' hands. But he did not give Christ his flesh, he never had him leaning on his breast to suck, he had not taught him to say Mary' with his infant lips, he had not watched him sleeping in his cradle, he had not noticed all his little ways as he grew up, he had not treasured up his sayings, talked familiarly with him about the Passion, kissed him when he left his home, wept when his back was turned, nor seen him fainting under his Cross. Ah! if we could bring a tender mother's heart to all these things, and linger round them till they had whispered one after another as it were their secret feelings to us, even then how little should we know of Mary's feelings! She knew these precious relics would be rescued, yet she had power to fix her mind intently upon the thought that they were now in the hands of wicked men, which just before had fingered the gored hands and feet of Jehovah the Son of Mary, as they nailed him rudely to his Cross. Alas, poor Mother! see now whether this be thy Son's coat, or not! see in whose hands it is! see where he allows his precious Blood to travel, that he may save us!

.נת-שמניא *

I am aware Jerome gives another interpretation but t and d are too often interchanged to make it necessary to have recourse to

a contraction to explain the Syriac form. See Pfeiffer Op. p. 479. and Gesen. Lex. in

v. 7.

1 Aug. Epist. xliii. 23.

and beg him at least to give us grace to feel for you, and the humility to understand, that we cannot fathom the ocean of sorrows that overwhelms you, the miraculous calm of your agonized soul, or the prodigious horrors you have suffered to approach you, in order to win our redemption !

CHAP. VIII.

THE CRUCIFIXION CONTINUED.

1. It has been attempted in the last chapter to shew, that if Mary's conduct was not cruel and unnatural in holding out firm under the sight of God's sufferings, it was altogether and throughout supernatural. Any mother of ordinary tenderness of heart must otherwise have sunk under it. But she was not the only person whose conduct requires some theory of this sort to explain it. There was a youth there who had left his home to follow Jesus, who had been admitted to his friendship and love in a most distinguished manner, and had had that love so stamped upon himself, that he who wished to learn from holy writ what love is, would select his writings as containing the clearest inspired teaching upon the subject. Next to the blessed Virgin herself, Jesus seems to have loved him most: perhaps he is next to her in purity, and next to her in ability to rescue from contrary temptations: next also to her in ability to grasp and teach the profound doctrines of the Trinity and the Incarnation. The great doctor of the Incarnation and the great doctor of grace have each left us a long commentary upon his Gospel. It seems as though Jesus had a sort of partiality for his very name, and he had written the name of John oftener in the book of life than that of any other Saint. We see in Scripture a sort of delicacy of feeling in St. John, which is not to be