SERMON XXVII.
THE VIRGIN BLESSED BY ALL GENERATIONS.
The Assumption of the Holy Virgin.
“For He hath regarded the low estate of His handmaiden: for, behold, from henceforth all generations shall call Me blessed.”-S. Luke i. 48.
WHO that attends divine service knows not this often repeated Canticle of the Church in honour of the holy Virgin Mary: “We bless thee throughout all generations, O Virgin, Mother of GOD?” If we consider, whence this Canticle proceeds, and to what its very words point, then there will be presented before the contemplative spirit a wonderful and boundless view. In the remoteness of far past times, you see, that from the humble Nazareth into another unknown town of the hill country of Judea, there comes a poor and obscure virgin. She greets her aged relative with the usual salutation, and suddenly inspires her with prophetic rapture. She is saluted by her as the Mother of the LORD, and being seized with the same rapture prophesies concerning herself: “For, <319> behold, from henceforth all generations shall call me blessed.” Her voice is heard by all nations in all generations and at all the ends of the earth I and nations, generations, and the ends of the earth answer her: Behold, we fulfil thy word ; “we bless thee throughout all generations, Virgin-Mother of GOD!”
The present temple, feast, and holy assembly, form also part of the fulfilment of the prophecy of the holy Virgin that from henceforth all generations should call her blessed. In her person is blessed even that, which before her time had always been an object of lamentation,—the end of earthly life.
Let us therefore learn, my brethren, the high import of this saying of the holy Virgin: “Behold, from henceforth all generations shall call me blessed.” This is not a mere utterance of joy, nor a supposition which accidentally assumes the appearance of a presentiment ; but a prophecy, in the strictest meaning of the word, the word of the HOLY GHOST in the mouth of Mary; a manifestation of the ordination by divine decree, of her destiny and of our duty towards her.
Let us understand the high importance of the tradition, according to which the Universal Church in every divine service, constantly and fervently glorifies the holy Mother of our LORD. This is not merely a human tradition, not merely a custom, introduced by voluntary fervour, not an imitation of personal examples of belief, but it is the inspiration of the HOLY GHOST, transmitted to men; the following of <320> the indication of the finger of GOD; the fulfilling of a duty, as sacred as it is and beneficient to the Christian.
The law by which true prophecy is given, is defined by the Apostle Peter in the following words: “For the prophecy came not in old time by the will of man, but holy men of GOD spake as they were moved by the HOLY GHOST.” [2 S. Pet. i. 21.] Two signs must combine to reveal and stamp such prophecy with authenticity. Firstly, the prediction must be such as it were impossible to deduce from known circumstances by means of the conclusions of reason, or to explain by some natural state of the foreteller. Secondly, the prediction must be accomplished precisely. If the prediction be the result of the deductions of the mind, or if it may be explained by some natural state of the predictor, then it is but a human supposition, and not a divinely inspired prophecy. Thus we are taught to judge of the prophets by themselves: “When the word of the prophet shall come to pass, then shall the prophet be known, that the LORD hath truly sent him.” [Jer. xxviii. 9.]
Let us apply these principles to the prediction of the Holy Virgin.
Whence could a poor and unknown virgin reasonably deduce such a splendid conception, and upon what could she naturally ground so glorious a hope, that she would become known and blessed, not only <321> by the contemporary world, but throughout all the generations of future time? Could it be because she was of royal lineage? The glory of that race had long faded; she herself was espoused to a carpenter, and such a lot was surely widely distant from universal fame. Could it be because it had already been prophesied unto her that she should become the Mother of CHRIST? Had she considered this in the light of her time, in the way in which the very apostles considered it at the time of CHRIST, and had she therefore expected “the restoration of the kingdom to Israel,” [Acts i. 6.] how little could even this lead her to the hope of universal glory throughout all generations! Who among Israel’s kings was more illustrious than David? Whose memory is more blessed among the people of Israel than that of the patriarch Abraham? Yet the mother of Abraham and the mother of David are not only not blessed by the generations who followed them, but even their names remain unknown. Could the Mother of the Messiah, then, from these examples, expect much for herself when considering things naturally, and reasoning by the understanding of her people and her time? We must also here remember the deep humility of the most blessed Mary. He who thinks not poorly of his own merit, of his own virtues, may flatter himself with exaggerated hopes: but the disposition of her spirit was not such. At the very moment, when glorifying GOD <322> for having chosen her for the high calling of the Mother of the LORD, she considers herself but as His handmaid, speaks of her own nothingness: “He hath regarded the low estate of His handmaiden.” How is it, then, that she passes suddenly from such lowly meditation to such exalted utterances concerning herself: “from henceforth all generations shall call me blessed?” It is evident that this thought is not born of the seed of her own mind and heart. The HOLY GHOST, to Whom she has surrendered herself in the ecstasy of prayer, has at this moment enlightened her mind, moved her lips, and she has uttered that which GOD has decreed of her, and what, directed by His Providence, the Universal Church was destined to fulfil towards her.
As the prediction of the Holy Virgin reveals in itself signs that the Word of GOD is speaking through her, thus is the accomplishment of that prediction stamped with the mark of Divine handiwork, not only in general, because the event is fully in accordance with the prediction, but also in detail, because the event was not brought on and confirmed by those means which would have demonstrated the common course of nature, or the work of human hands. If the seeker of this world’s fame attains it, or if he who willingly profits by events meets with it, this indeed is but the ordinary course of the things of the world, this is the work of human hands. But when he who flees from glory receives from men a glory pure, exalted, even <323> more than human, then it is evident that this is neither the way of this world, nor a human work; there are reasons to look here for the ways of GOD, to try to discern therein the finger of GOD, “I receive not honour from men,” [S. John v. 41.] says the SON of the Virgin Mary; but His glory covers the earth, and it is evident that this is “the honour that cometh from GOD only.” [S. John v. 44.] Such a path of glory has He also ordained for His purest Mother, And yet seemingly she ought less than others to avoid the honour which she foretold for herself; nevertheless, she held constantly aloof, and fled from it. When the people were in ecstasy at the Divine doctrine of JESUS; when they glorified Him for His miracles; when they triumphantly greeted Him as a king;—in none of these cases do we read in the Gospel that His Mother appeared beside Him to partake of His glory. On the contrary, we see her hastening to Him with motherly care, when He is defamed by those who said, “He is beside Himself;” [S. Mark iii. 21, 31.] we see her by His Cross, sharing His sufferings and insults. Our LORD JESUS CHRIST Himself, in the days of His earthly life, did not hasten to reveal the glory of His Mother, that this might not seem the result of natural human love which was to be the work of exalted grace. And therefore it is not wonderful that at this time the Apostles themselves, as in many other things, did not sufficiently understand what <324> degree of honour and service it behoved them to render to the Mother of the LORD, and it was necessary to give forth from the Cross the beginning of this doctrine to “the disciple whom He loved, Behold thy Mother!” [S. John xix. 26, 27.] Such was the retiredness of the holy Mother of GOD from the honour which was reserved to her in accordance with her humility, and also with the time when JESUS was not yet glorified.” [S. John vii. 39.] But behold, how even at this time her glory is shown by a way seemingly unopened: like the lightning from the cloud does it suddenly shine forth from the lips of a certain woman, who in spiritual ecstasy at the Divine teaching of JESUS, “lifted up her voice, and said unto Him, Blessed is the womb that bare Thee!” [S. Luke xi. 27.] This unknown woman had certainly not heard what the Mother of JESUS had said more than thirty years before to Elizabeth alone: “all generations shall call me blessed.” But how truly does her answer fulfil that prophecy, not only in thought, but even in word: “Blessed is the womb.” Is it possible not to perceive here, from the prediction down to its accomplishment, one and the same way of GOD, whereby comes “the honour that cometh from GOD alone,” the breathing of the HOLY GHOST alone, moving “all generations to call blessed” the Virgin-Mother?
When the crucified LORD was glorified by His Resurrection and Ascension into heaven, then does the <325> glory of His Divine Mother appear, flashing no longer like lightning, transiently, but in the words of Solomon, “looking forth as the morning,” so that she who is as fair as the moon, in the presence of the Sun of Righteousness, she, the same after His Ascension high above all heavens, remains unto earth, “the choice one, as the sun,” [Song of Sol. Vi. 10, 9.] amidst the eleven or twelve stars, that is, the Apostles, “These all,” says the Book of their Acts, “continued with one accord in prayer and supplication, with the women and Mary the Mother of JESUS, and with His brethren.” [Acts i. 14.] And observe, that she, having never been seen among the Apostles during the life of JESUS, is now inseparable from their assembly; “continued with one accord,” abided constantly, “with Mary the Mother of JESUS.” What means this new arrangement? Although it may be explained simply by the desire of community in prayer, in the common expectation of the descent of the HOLY GHOST; still, on deeper consideration, we may detect here something peculiar and mysterious. If a vessel which has contained a fragrant ointment, continues to give forth fragrance even when the ointment is gone, and carries on in some measure the action of the ointment itself, so much the more she who had become the vessel containing Divinity at the time of the Incarnation, was to be eternally anointed with the fragrance of the grace of Him, Whose very name “is as ointment poured forth;” [Song of Sol. i. 3.] and therefore it is <326> appropriate, and, so to say, natural to her, by her presence and prayer to bring near to man the gracious presence and redeeming influence of Him, Who once dwelt in her bodily, and dwelleth constantly in her spiritually and divinely. And assuredly this benign influence of communion with the Mother of the LORD was felt by the apostles in their hearts the more fully, as the more strongly they thirsted for such a feeling to comfort them in the bereavement of visible intercourse with the Ascended LORD ; and in this way she became the deep centre of their unity, notwithstanding that, by her humility she continued to keep aloof from any appearance of pre-eminence in their assembly: “Continued with one accord, with Mary the Mother of JESUS.” And the grace of “the choice one, as the sun,” did at length solemnly and wonderfully manifest itself, as the central power of the Church at the time, when she, according to the law of the earthly-born, having reached the sunset of her life upon earth entered upon the eternal, heavenly day; for, the light of the Spirit revealed to the Apostles, scattered throughout the universe for the preaching of the Gospel, the time, the last, when they should see her upon earth, and the impulse of the Spirit assembled them around her death-bed and her life-receiving grave. Since then in the words of the Church, “her divinely majestic glory shineth forth in godlike miracles.” Vainly has the dark sophistry of the erring striven to obscure her glory; they have only sharpened the zeal of those <327> who believe rightly in her glorification. Neither space nor duration, nor vicissitudes of time, have weakened the radiance of her glory. And how far soever our late times are removed from a personal communion with her, this does not hinder faith from contemplating her, and prayer from drawing nigh unto her; as for instance, by means of her sacred images, and she herself, through the mysterious communications of images and miracles, meets faith and prayer, extendeth the grace appropriated to her and spreads her beneficent power throughout the whole body of the Church, which in its turn calls her blessed throughout all generations, as much from the duty of reverence towards the Mother of the LORD as from a feeling of faith, hope, and thankfulness.
Christians! the more perfectly we convince ourselves, that the honour yielded to the holy Virgin by the Church is the work of GOD , that our duty to call her blessed is a decree of GOD; the more fervently, the more faithfully ought we to acquit ourselves in this observance.
We call the Virgin blessed. But are we sincere? Is there no flattery therein? Flattery is contemptible even among the inhabitants of earth, although it sometimes deceives them; but her who dwelleth in heaven and who sees everything in the Omniscient GOD, is it possible to deceive? But is it possible, some will say, to flatter there, where even the highest praise falls short of its object? We flatter, when we praise that <328> which we revere not inwardly. And thus, while calling the Virgin blessed, do we honour virginity? Do we value chastity? Do we keep purity? Do we hate uncleanness? Are we zealous about our own purification?
We glorify at church the most blessed Mother, but are not some of us doing the contrary at home? Are not children insulting the blessed names of father and mother, by their disobedience and undutifulness, and parents themselves by neglecting parental duties and virtues?
We are here honouring Mary, exalted in humility, and profound in silence: but have we not brought hither along with us our pride, our vanity, our frivolity, our distraction and our inclination to idle talk? And does the tumult of our passions not stifle in our hearts the words of glorification on our lips?
We call blessed, along with Elizabeth, her that believed, and who has thereby brought into the world the Author of our faith. We wonder at the divinely favoured, magnify her who works miracles; but do we carefully keep the priceless pledge of faith, which can bring even us unto bliss? Do we seek for grace? I say not, for the grace manifested in miracles, which is not given to all, because it is not necessary to all,— but, for the grace inwardly regenerating, creating in us a pure heart, renewing a right spirit within us, making us new creatures in CHRIST? Do we not on the contrary live on carelessly and heedlessly in the corruption <329> of nature, after the old man, amidst carnal works, in the cares or pleasures of the world, with the vain name of faith, faith which is unfruitful of love and good actions, and therefore unable to create in us inward life, or to bring us into the life of heaven?
“Praise is not seemly in the mouth of a sinner.” [Jesus the Son of Sirach, xv. 9.] If we desire to bless worthily the holy Mother of GOD, then let us learn to love with our whole heart her excellences and virtues; and loving them, let us strive with our whole might to follow as far as possible in our own life that which we bless in thought and word. May she, whom we honour, help us to strengthen ourselves in such resolutions by the grace bestowed on her and her powerful prayers to her SON and GOD, of one substance and equally glorified with the FATHER and the HOLY GHOST in all eternity. Amen.
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