Mary then is a specimen, and more than a specimen, in the purity of her soul and body, of what man was before his fall, and what he would have been, had he risen to his full perfection. It had been hard, it had been a victory for the Evil One, had the whole race passed away, nor any one instance in it occurred to show what the Creator had intended it to be in its original state. Adam, you know, was created in the image and after the likeness of God; his frail and imperfect nature, stamped with a Divine seal, was supported and exalted by an indwelling of Divine grace. Impetuous passion did not exist in him, except as a latent element and a possible evil; ignorance was dissipated by the clear light of the Spirit; and reason, sovereign over every motion of his soul, was simply subjected to the will of God. Nay, even his body was preserved from every wayward appetite and affection, and was promised immortality instead of dissolution. Thus he was in a supernatural state; and, had he not sinned, year after year would he have advanced in merit and grace, and in God's favour, till he passed from paradise to heaven. But he fell; and his descendants were born in his likeness; and the world grew worse instead of better, and judgment after judgment cut off generations of sinners in vain, and improvement was hopeless; "because man was flesh," and, "the thoughts of his heart were bent upon evil at all times."
However, a remedy had been determined in heaven; a Redeemer was at hand; God was about to do a great work, and He purposed to do it suitably; "where sin abounded, grace was to abound more". Kings of the earth, when they have sons born to them, forthwith scatter some large bounty, or raise some high memorial; they honour the day, or the place, or the heralds of the auspicious event, with some corresponding mark of favour; nor did the coming of Emmanuel innovate on the world's established custom. It was a season of grace and prodigy, and these were to be exhibited in a special manner in the person of His Mother. The course of ages was to be reversed; the tradition of evil was to be broken; a gate of light was to be opened amid the darkness, for the coming of the Just;—a Virgin conceived and bore Him. It was fitting, for His honour and glory, that she, who was the instrument of His bodily presence, should first be a miracle of His grace; it was fitting that she should triumph, where Eve had failed, and should "bruise the serpent's head" by the spotlessness of her sanctity. In some respects, indeed, the curse was not reversed; Mary came into a fallen world, and resigned herself to its laws; she, as also the Son she bore, was exposed to pain of soul and body, she was subjected to death; but she was not put under the power of sin. As grace was infused into Adam from the first moment of his creation, so that he never had experience of his natural poverty, till sin reduced him to it; so was grace given from the first in still ampler measure to Mary, and she never incurred, in fact, Adam's deprivation. She began where others end, whether in knowledge or in love. She was from the first clothed in sanctity, destined for perseverance, luminous and glorious in God's sight, and incessantly employed in meritorious acts, which continued till her last breath. Hers was emphatically "the path of the just, which, as the shining light, goeth forward and increaseth even to the perfect day"; and sinlessness in thought, word, and deed, in small things as well as great, in venial matters as well as grievous, is surely but the natural and obvious sequel of such a beginning. If Adam might have kept himself from sin in his first state, much more shall we expect immaculate perfection in Mary.