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Conrad of Saxony
Mirror of the blessed Virgin Mary
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CHAPTER XIII MARY COMPARED TO A QUEEN ENTERING INTO THE PALACE WITH THE KING
The Lord is with thee, O Lady most dear to the Lord, most intimate with the Lord ! The Lord is with thee, O most well-fitted Lady, most worthy of the Lord ! The Lord is with thee: with thee most certainly, according to what has been said above, as the sun is with the dawn which precedes it, as the flower is with the stem which produces it, as the king is with the queen entering into his palace.
Having seen how Mary is as the dawn to the eternal Sun, preventing the Sun of justice; having seen also how Mary is as the stem or rod to the eternal flower, producing the flower of mercy; let us now consider in what manner Mary is the Queen of the Eternal King, entering into glory.
Mary is that Queen entering in, of whom it is said that the queen entered into Jerusalem with a great company and with riches (3 Kings, X, 1.) Truly Mary is a queen. St. Augustine says: "We truly confess her to be the Queen of Heaven, because she brought forth the King of angels." I have spoken of this Queen in my sermon, "The Queen stood, etc."; therefore, I will now speak of her entrance.
We are to consider, therefore, that we find Mary going in, going forth, going on, and going above. Her going forth was of nature, her progress was of grace, her entrance was into glory, her elevation was in abundance.
She went forth by being born, she progressed by advancing in grace and virtue, she entered in by attaining, she surpassed all by her sanctity. She went forth without sin, she made progress beyond all example, she entered in without obstacle, she surpassed all without limits.
First consider that we find Mary going forth into the world by her nativity without sin....
Secondly, consider that we find Mary advancing without equal by her grace. Therefore it is said in the Canticle: "Who is she that cometh forth as the rising dawn, fair as the moon, bright as the sun?" (Cant. VI, 9.) To these three luminaries, that is, the dawn, the moon, and the sun, Mary is fitly compared, for three excellent perfections shine forth in her. Resplendent virginity was in her mind and heart in a superlative degree; in her virginity shone forth fecundity, and in her fecundity shone forth a singular pre-eminence. A refreshing dawn and one pleasing to the birds was Mary; for by her virginity she. cooled the ardor of the flesh, as St. Bernard says, speaking to her: "By the virtue of chastity thou didst extinguish in thy virginal flesh the ardor of the forbidden concupiscence, that He, in whose sight even the stars are not pure, judged thy flesh to be of such purity that He deigned to unite it to His own divine purity." She also by her virginity was pleasing to the birds of heaven, that is, to the angels of God, for, as St. Jerome says: "Virginity is always related to the angels." Therefore we read that the angel blessed Jacob in the dawn. Jacob may here signify a chaste spirit, because Jacob supplanted his brother, that is, the body, his body. He was blessed not only by the angel, but also by his father, in the dawn, or in the morning, that is, in the chaste Virgin Mary, to whom the angel said: "Blessed art thou among women." Likewise Mary was fair as the moon in the lightgiving fecundity of her virginity; for the beauty of the moon consists in the light it receives from the sun. Think, therefore, what a beautiful moon was Mary, when that Eternal Sun was wholly received and conceived in her. Mary, therefore, is that moon in whose fullness that Man returned to the Church of whom it is said: "In the day of the full moon he will return to his house" (Prov. VII, 20.) The Blessed Virgin was the full moon, when it was said to her: "Hail, full of grace!" Again Mary was chosen as the sun in the illumining privilege of her fecundity, when not mere man alone, nor a real angel, but the Son of God Himself placed in her His tabernacle, when He was conceived in Mary. Without doubt it would have been most singular if the Virgin had conceived a mere man; but it would have been much more singular if the Virgin had conceived an angel. It was singular above all that a virgin conceived and brought forth God. Well, therefore, doth St. Augustine say: "Rightly is the Blessed Mary extolled by us with extraordinary praise, who has shown to the world so extraordinary a benefit, when she is raised to so sublime a height that, while the Word was from the beginning abiding with God, she should yet receive Him into her bosom from the highest heavens." The Blessed Virgin Mary, therefore, has advanced like the rising morning, in admirable virginity of mind and body; bright as the sun, in the adorable divinity of her virginal offspring.
Thirdly, consider that we find Mary entering into the glory of Heaven without obstacle. For what could have opposed such a great queen advancing with so great a retinue ? She was prefigured by the Queen of Saba, of whom it is said: "Entering into Jerusalem with a great train, and riches, and camels that carried spices, and an immense quantity of gold and precious stones" (3 Kings X, 2.) Consider in these words the glory of Mary entering into the heavenly Jerusalem. Consider, I say, the excellence of her who enters, her power and her wealth. Consider the excellence of the primacy of our Queen Mary, insomuch as she is compared to the Queen of Saba, which signifies a cry. For Mary is the Queen of the world, where there is a cry of mourning. She is also the Queen of Heaven, where there is a cry of joy. For the dwellers in Heaven cry out, as it is said in the Apocalypse: "Holy, holy, holy, Lord God Almighty!" And this Queen of those who cry out, ceases not herself to cry out with the others, as St. Augustine says: "Thou, O Mary, fellow-citizen of the inhabitants of Heaven, being endlessly associated with the angels and archangels, ceasest not to cry out with untiring voice: "Holy, holy, holy!" She indeed is the queen whom the Psalmist describes, saying: "The queen stood on thy right hand, in gilded clothing, surrounded with variety" (Ps. XLIV, 10.) All can follow this Queen with confidence into the kingdom who have faithfully served her in this world. St. Bernard says: "Our Queen has gone before us: she has gone before us and has been so gloriously received that her servants may confidently cry out: 'Draw me after thee.' " Likewise consider in the entering in of our Queen the power of the retinue accompanying her, for it says: "with a multitudinous retinue." Mary entered into the heavenly Jerusalem with a multitudinous retinue of angelic powers. St. Jerome says: "We read how the angels have come to the death and burial of some of the Saints, and how they have accompanied the souls of the elect to Heaven with hymns and praises." And he adds: "How much more should we believe that the heavenly army, with all its bands, came forth rejoicing in festive array, to meet the Mother of God, surrounded her with effulgent light, and led her with praises and canticles to the throne prepared for her from the beginning of the world."
Likewise, consider in Mary the wealth of her merits, as it were in a dower of precious gifts: for she brought with her infinite gold in her love of God and of her neighbor, the precious gems of virtues and gifts, the spices of good works and examples. What I say of the treasures of Mary is little compared with what St. Bernard says. "In thy hands," he says, speaking to Mary, "are all the treasures of the mercies of the Lord. God forbid that thy hand should cease to give; for thy glory is not diminished, but augmented, when sinners are pardoned and the justified are taken up into glory." The Mother of God, therefore, entered into glory, as the Queen of Heaven, accompanied by a vast retinue of angels, with innumerable riches of merit.
Fourthly, consider that we find her surpassing all the Saints in the superabundance of her merits and rewards without end, according to the saying: "Many daughters have gathered together riches, thou hast surpassed them all." Thou hast indeed surpassed them in nature, in grace, in glory; thou hast surpassed all the daughters of men, all souls, all angelical intelligences, O Mary. I say that Mary in nature has surpassed all the daughters of men, for what nature does not admit of, she, a virgin, conceived, and brought forth, according to that word: "Behold a virgin shall conceive and bring forth a son." And it was not this alone that is above all nature, that a virgin should bring forth a son, but that she should bring forth God. Therefore, St. Jerome says: "What nature does not possess, what custom wots not, what reason knows nothing of, what the human mind cannot grasp, what the heavens fear, what the earth is astonished at, all this was what was divinely announced by the Angel Gabriel to Mary, and was fulfilled in Christ." Likewise, Mary surpassed in grace all the souls of the Saints, for she was not only full of grace, but overfull (superplena), as Gabriel signified, who said at first, "full of grace," and afterwards added: "And the Holy Ghost shall come upon thee." If, therefore, she was full of grace, whatever the Holy Spirit brought her afterwards was more than full measure; she was then more than full, she was surpassingly full (superplena). St. Bernard says: "While the Holy Spirit was coming, she was full of grace for herself (plena sibi); but when the Holy Spirit had come upon her, she was overfull and overflowed with grace for our sakes (superplena nobis)." So Mary surpassed in glory all the angelical intelligences; for she is the sapphire throne which, as we read in Ezechiel, is raised above the angelic firmament. St. Bernard says: "Mary ascended above every heavenly creature; up to the angels and even above these." So, therefore, Mary went forth, and advanced, and entered in, and went beyond all. She went forth, I say, by coming into this mortal life; she advanced in grace and privileges; she entered in by attaining to the Heavenly Kingdom; she surpassed all by exceeding the glory of all the blessed. Behold, therefore, O most sweet Virgin Mary, the Lord is truly with thee, as the sun is with the dawn which goes before it, as the flower is with the flowering stem, as the King is with the Queen entering in. O most sweet aurora, grant that the Sun of justice may also be with us ! O most sublime Rod, grant that with us also may be the flower of grace! O most powerful Queen, grant that the King of glory, Our Lord Jesus Christ, may stay with us!



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