First Sermon On The Glories Of The —

First Sermon On The Glories Of The —

FIRST SERMON ON THE GLORIES OF THE —

VIRGIN MOTHER

ees ves . ieee "The Angel Gabriel was sent from God into a city of Galilee, : called Nazareth, rt % 'To a virgin espoused to a man whose name was Joseph, of the house of David : and the virgin's name was Mary "'—Luke i.

26-27.

Why, it may be asked, does the Evangelist in this passage mention by their proper names so many persons

_ and places, and that with such evident deliberation?

It is, I believe, because he wishes to remind us of the attention with which we should peruse what he is _ chronicling so carefully.

He names the messenger who is sent, the Lord Who sends him, the Virgin to whom he is sent, and even the spouse of the Virgin.

He also ' designates by their proper names the family of both ee spouses, their city, and their country.

Wherefore this?

Shall we suppose that the inspired author has set down = anything without special signification?

Surely not.

For if a leaf falls not from the tree without cause, if a sparrow does not " fall on the ground without (the permission of) the Father"' in heaven, how is it credible that a superfluous word could flow from the lips of the holy Evangelist, especially whilst he is narrating the sacred history of the Incarnate Word?

No, I cannot believe it. On thecontrary, I affirm that everything here is full of heavenly mystery, every smallest detail abound- . ing in divine sweetness, yet only for him who examines it with diligence, and who knows how to " suck honey out of the rock and oil out of the hardest stone.'' For, as the Prophet Joel predicted,''on that day the mountains

oney and Hie yen a heaven " distilled dew pears and the clouds rained down the Just," h yielded her fruit," when on that Mountain of intains, on that '"'curdled and fat Mountain," ibraced.""

At that time not the least among the other mountains, viz., the disciples of Christ, was this blessed Evangelist who, in mellifluous language, tells the entrancing story of the origin of our salvation,—a veritable aromatic hill, which of old under the warm breath of the south wind and from the vicinity of theradiant Sun of justice, exhaled and diffused abroad the sweet odour of _ its spicy treasures.

Oh, that now alsoGod would vouchsafe to "send out His word and melt"' for us these spiritual spices!

That '" His wind would blow," in order to liquefy and make intelligible to us the odori_ferous words of this Gospel narrative!

That He would place them in our hearts as a rich inheritance, "more to be desired than gold and many precious stones, and sweeter than honey and the honeycomb "'!

The Evangelist therefore says, '' The Angel Gabriel was sent from God."

I do not suppose that this Angel belonged to the inferior choirs of blessed spirits who are frequently sent to the earth on embassies of ordinary importance.

An evident reason for thinking so is furnished in his very name, because "' Gabriel "' signifies

_ "Strength of God."

Another reason is the fact that he is not said to have been sent by any higher angel, as is usually the case when the heavenly messenger happens

to be of inferior dignity,* but directly by God Hims:

It is therefore with the design to insinuate this that th Evangelist is not content to say, " He was sent," but adds, " from God."

Or perhaps the addition is made — lest we should think that God revealed His counsel to any even of the celestial court before it was made known to the Virgin,t excepting of course the Archangel Gabriel, who was found so highly exalted amongst his fellowspirits as to be accounted worthy of so glorious a name and of so honourable a mission.

And his name accords well with his mission.

For how could anyone more — fittingly announce Christ, '' Who is the Power of God," — than he who has been honoured with the similar name

| of "Strength of God"?

What difference is there between the Power of God and the Strength of God ?

Nor ought it to seem improper or unbecoming that the — messenger should be called by the same name as his

Master, since that name is not applied to both with the same signification.

For Christ is called the "Power '"' or the "' Strength of God" in a sense in which such a title cannot be understood of the Angel.

© * That is to say, the lower angels ordinarily learn the divine = decrees which concern themselves, not immediately from God,

See but by illumination from the higher spirits: just as on earth = the divine will is made known to us through human superiors.

Cf. St. Thomas, Sum. Theol., I. q. cvi. a. 1-2; cf. also Suarez, t. ii. 1. vi. c. xii.-xv —(Translator ).

¢ But how could the angels have been ignorant of what was known to the patriarchs and prophets ? The Saint solves this difficulty (de Bapt. v.) by distinguishing between the sub-— stance of the mystery and its circumstances.

That the Word pests was to become incarnate the angels knew from the beginning, but as to the circumstances of place, time, mode, and persons, they, like the prophets, had no clear knowledge.

Somewhat similar is our own knowledge of Christ's second coming, as St. Bernard himself points out.

In this position the holy Preacher is supported by St. Thomas, I. q. lxiv. a. 1; and by Suarez, t. ii. l. v. c. 6, n. 33 —(Translator ).

= ae but a name ane -expresses His Nature. He is what He is called, the '' Power of God," Who coming th superior strength upon "' the strong man armed " that was wont to keep his court and his possessions in peace, " overcame him" by the might of His arm, and forcibly took away from him his captives and his spoil. But the Angel is named the '' Strength of God," not because he possesses in himself the reality signified by this name, but either because he merited to obtain the high prerogative of being chosen to announce the coming of Him Who is the true " Strength of God" ; or else because it was his duty to comfort the Virgin,

; naturally timid, simple, and retiring, lest the an- - nouncement of so unheard of a prodigy should overwhelm her with fear: hence we find him reassuring her with the words, "Fear not Mary, for thou hast found grace with God.'""

We may suppose, and not without reason, that it was the same Angel who comforted her humble and modest spouse also, saying to him, '' Joseph, son of David, fear not to take unto thee Mary thy wife," although in recording this incident the Evangelist does not mention the Angel's name.

Gabriel, therefore, was most fittingly chosen to herald the Saviour's coming; or rather he is most fittingly designated by this name because chosen for so high an office.

"The Angel Gabriel," then, ' was sent from God."

But whither?

"Into a city of Galilee, called Nazareth."

Let us see whether, as Nathanael says, "' any thing of good can come from Nazareth.""

The word " Nazareth "' means "a flower."

Now, it seems to me

> =: fg ee :

- SERMO Ns ON

were, in a sense, the seed of the Hae counsel, Cc from heaven on the earth.

Of this seed Isaias say:

"Except the Lord of Hosts had left us seed, we had been as Sodom, and we should have been like to —

Gomorrha."

It attained to florescence in the wonders which were wrought " when Israel went out of Egypt," in the figures and signs exhibited throughout the whole ~ long journey across the desert to the promised land, afterwards in the visions and predictions of the prophets, and finally in the institution and government of _ the kingdom and the priesthood, down to the Christian

_ era.

Christ Himself may be properly understood to be the Fruit of this seed and of these flowers.

Hencethe Royal Prophet sang, '' The Lord will give goodness, and our earth shall yield her Fruit.'

And again, declaring God's promise to himself, ' Of the Fruit of thy womb I will set upon thy throne."

Christ therefore is announced to be born in Nazareth, because we naturally expect to see the fruit coming forth from the flower.

But when the fruit has made its appearance, the flower falls off; so too, all types and figures vanished away as soon as Truth appeared in the flesh.

Hence also Nazareth is said to be a "city of Galilee," that is, of " transmigration " (such being the meaning of the name Galilee), because at the birth of Christ all those things which I have just enumerated and which, as the Apostle declares, ''happened to them (the Israelites) in figure," passed for ever away.

Indeed we can see for ourselves we, who are now enjoying the Fruit, that the flowers are all withered and gone.

And even whilst they were still

his may 'be fered Fok the ads of tie Desinee ae — it shall grow up like oe in the = evening," that is iS say, in the evening "of the on "when the fulness of time was come (and) God sent

His Son, made of a woman, made under the law," proclaiming, 'Behold I make all things new'': in that evening, I say, all the types and shadows of the old

_ dispensation passed away and disappeared, just as the blossom falls and withers when the new fruit comes

= forth.

Therefore it is also written, "The grass is withered, and the flower is fallen: but the Word of the Lord endureth for ever."

It will be granted, I suppose, that the Word here stands for the fruit. Now the Word of the Lord is Christ.

. Christ is, consequently, the excellent Fruit That "endureth for ever.'"'

But where is the grass which has withered ? Where is the flower which has fallen ?

Let the Prophet Isaias answer : " All flesh is grass, and the glory thereof as the flower of the field."'

But if "all flesh is grass" and if 'the grass is withered,' it follows that the nation of the Jews, since they are carnal, must be withered as the grass.

Can we doubt that this people are withered, whilst we behold them, strangers to the sweet unction of grace, obstinately adhering to the dry and sapless letter?

And is not their flower also fallen, since the glory which they derived from the law has been lost to them for ever?

But if that flower still remains, where, then, * This is only an accommodation, for it is clear from the context that the Prophet is speaking of man —(Translator ).

told us,'' and also, ' our fathers that they should make the same oe their children"?

This is all I have to say in con: nection with the words, " Into a city of Galilee, call

_ Nazareth."

Therefore the Angel Gabriel was sent from God into ' this city of Nazareth. eur to whom was he sent ?

The Evangelist informs us, "' To a virgin espoused to a man whose name was Joseph.''

And who is this Virgin, so venerable that she is saluted by an angel, yet so humble that she is espoused to an artisan? We | have here a beautiful alliance of virginity with hu- — mility.

And surely that soul must be highly pleasing to God in which humility commends virginity and virginity adorns humility.

But what degree of reverence shall we not judge her to be worthy of whose = humility fruitfulness glorifies, and whose virginity is consecrated by motherhood?

You have learned that __ she was a virgin and you have learned that she was humble.

If you cannot imitate the virginity of the humble Mary, at least imitate the humility of the virgin Mary.

Very desirable is the virtue of virginity, yet humility is more necessary.

We are counselled to embrace the former, but the latter is a matter | of precept.

To the one we are invited, to the other =~ we are constrained.

Concerning virginity the Saviour only says, ''He that can take it, let him take it" ; whereas He speaks thus of humility:

" Unless you be converted and become as little children you shall not

; ane - into the kingdom of heaven." The first, ther fore, is commended with the promise of a special reward, whilst the second is exacted as a debt.

One I say, even if she has to lament the loss of her vir- -ginity, may nevertheless be pleasing to God; but—I dare to affirm it—the virginity even of Mary would have no value in His eyes apart from her humility.

_ Hence He has said by His Prophet Isaias, "' Upon whom shall My Spirit rest but upon him that is humble and quiet?' * Notice that it is not on virginity He _ has promised that His Spirit shall rest, but on humility.

Consequently, had Mary not been humble the Spirit of the Lord would not have rested upon her.

But if He had not rested upon her, He would not certainly have made her fruitful.

For how could she have conceived by Him without His co-operation?

It is evident then that, as she herself declares, God '' hath regarded the humility of His hand-maid"' rather than

_ her virginity, in order that she might conceive by the Holy Ghost.

But although she was pleasing on account of her virginity, still it was her humility that made her a mother.

And hence it may be said that her humility was the true reason why the Lord took complacence in her virginity.

What sayest thou to this, O proud virgin?

Mary, forgetful of her virginity, glories only in her humility, _* This reading of Is. Ixvi. 2, differs considerably from the Vulgate, which is thus rendered by the Douay Translators :

"But to whom shall I have respect but to him that is poor and little? ''

The Septuagint differs from both:

" én} riva emiBréyw, GAX' H ent roy ramevdy Kal novxiov ;" '(To whom shall I have respect but to him that is humble and quiet ? )— (Translator ).

humble virgin?

" He hath regarded," she says, ' humility of His hand-maid.""

Who is she that speaks — thus?

She is a virgin, and a virgin conspicuous for sanctity, for prudence, and for piety.

Dost thou pretend to be more pure than she? or to be more pious ?

Perchance thou believest thy chastity to be more pleasing than was Mary's, and that thy virginity will — be sufficient of itself, and without the help of humility, to win the favour of God, whereas her's was not?

Oh, ~ consider that the more honourable thou hast been — made by the singular grace of chastity, the greater is ae the injury thou dost inflict on thyself by thus be fouling thy beauty with the filth of pride!

In truth, | it were more expedient for thee to have lost thy virginity than to make its preservation a reason for pride.*

Virginity is a virtue that is found with few, but far fewer are they who combine it with humility.

If therefore thou be one who can only admire the virginity of Mary, apply thyself with zeal to copy her humility, and that will be enough for thee.

But if thou art both a virgin and an humble virgin, thou hast attained to true greatness, whosoever thou mayest be.

Nevertheless, there is something further for thee to admire in Mary, something even more wonderful than this union of humility with virginity. I refer to that prerogative by which she unites integrity with fruitfulness.

For "' from the beginning of the world it hath not been * Similarly St. Augustine : " Superbis continentibus expedit cadere, ut in eo ipso in quo se extollunt, humilientur '' (Ser. 65

De Verbis Domini) —(Translator ).

ies and a "virgin. ang at if thou 1 rememres t Whose Mother she was, what bounds shalt thou

SI a not be brought to understand that thou canst never admire her as much as she deserves?

Shall not she who has God for her Son be exalted in thy dgment, as in the judgment of Truth, above all creatures, even above all the choirs of angels?

Is not - the God of the universe and the Lord of the angels called Son by Mary, who, as the Evangelist St. Luke, tells us, once said to Him, "' Son, why hast Thou done

= so tous?"

Which of the celestial princes would dare to use such language?

It is enough for them, yea, it is a great thing in their estimation, that having been created pure spirits, they received from grace the dignity and the name of angels of God.

Hence the _.

Psalmist says, speaking to the Lord, '' Who makest _ Thy angels spirits."

But Mary, remembering that she is His Mother, gives with confidence the name of Son to that awful Majesty Whom they are happy to serve with lowly reverence.

Neither does the Lord disdain to be called what He has not disdained to become.

For a little further on the same Evangelist from whom I have last quoted tells us that ''He (Jesus) was ~ subject to them," viz., to Mary and Joseph.

God became subject to man!

God, before Whom the angels prostrate, Whose commands are carried out by the powers and the principalities, that God, I say, was subject to Mary, and not to Mary alone, but to -- Joseph also, for Mary's sake!

Admire therefore these two marvels, and choose which of them thou wilt admire the more, whether the gracious condescension

our comprehension.

That God should obey ae is a condescension sete oa parallel ; that a won shall follow the Lamb whithersoever He goeth." C what praise, then, shalt thou deem her worthy, wh follows not but precedes the Lamb?

E Learn, O man, to obey; learn, O earth, to bear he yoke; learn, O dust, to be submissive.

It is of thy — Creator the Evangelist is speaking where he says, 'And He was subject to them," namely, to Mary and Joseph.

Oh, be ashamed, proud ashes!

God humbles Himself, and dost thou exalt thyself?

God subjects — _ Himself to men, and dost thou, by striving to subject ae men to thee, prefer thyself to thy Maker?

Would to ie God that, whenever such ambitious thoughts possess g my soul, I might hear addressed to me the wordsin

— which the Saviour once replied to the Apostle who had rebuked Him, '' Go behind. Me, Satan, thou art a _ scandal unto Me, because thou savourest not the things that are of God, but the things that are of : men"!

For as often asI entertain the desire to rule over men, so often do I endeavour to run before God.

Then truly I do not "savour the things that are of God," of Whom it is written that '" He was subject to them."

O man, if thou disdainest to follow the example of man, surely thou wilt not deem it a dishonour to imitate thy Creator.

And if thou art not ~ able to follow Him " whithersoever He goeth," at least refuse not to follow Him whither He condescends

ty ard ee y sake.

I mean traightness of which should any one wander, even though he belong to the number of the virgins, such a one, to confess the truth, does not "' follow the Lamb whithersoever He goeth.""

The proud virgin does indeed follow the Lamb, and so too does the humble penitent ; but neither follows Him whithersoever He

goeth, because whilst the latter cannot ascend to the purity of the Lamb Who is without spot, the former is equally unable to descend to His lowly meekness,

Who was dumb not only before His shearers, but __ even before His slayers. Nevertheless, the penitent soul that follows Him in the path of humility has taken a safer course than the proud soul that imitates His virginity.

For whereas humble satisfaction shall wipe away the stains of the one, the purity of the other shall be tarnished by her pride.

But how happy is Mary, to whom neither humility is wanting nor virginity!

Hers, moreover, is a singular virginity, which her fruitfulness has not injured but enhanced ; just as hers is an unparalleled humility, which her fruitful virginity impaired not but glorified ; aye, and her fruitfulness also is incomparable, attended and adorned as it is by humility and virginity.

In which of these qualities is not Mary wonderful? in which is she not pre-eminent ? in which not unique ?

I shall be very much surprised if, in balancing them, one against the other, thou art not puzzled to determine which is the most worthy of thy admiration, whether thou shouldst feel greater wonder at the fruitfulness of the virgin than at the integrity of the

lot o have received the whole of them am So 2 = - without the others.

And what matter for surprise is it that God, Wh is said and Who is seen to be ' wonderful in Hi saints,' has shown Himself still more wonderful in His Mother? O all ye who are engaged in the married state, look with admiration on this incorruption of the flesh in corruptible flesh!

Ye consecrated virgins, — wonder at this alliance of virginity and motherhood!

Children of Adam all, imitate the humility of God's Mother!

And do you, O holy angels, honour the a Mother of your King whilst you adore the Child of our Virgin, Him Whom both you and we acknowledge as our Sovereign Lord, Who is the Redeemer of our race and the Restorer of your city.

To the Same, therefore, so sublime with you in heaven, so humble with us on earth, let us all unite in showing the reverence which His Majesty requires, and the honour and glory which is due to His condescension both now and for evermore.

Amen. i

= OND SERMON ON THE GLORIES OF THE

> :

VIRGIN MOTHER

The Angel irl was sent from God into a city of Galilee, — called Nazareth, To a virgin espoused to a man whose name was Joseph of " the house of David, and the virgin's name was Mary

'— _ Luke i —26-27.

No one will question that that new canticle which only virgins shall be permitted to sing in the kingdom of God, shall be sung by her who is the Queen of virgins, as well as by the others, aye, and that she

_ shall take the lead in singing it.

But it seems to me - that besides this canticle, in which, though proper to virgins, yet all the virgins, as I have said, shall join with their Queen, there is another more sweet and sublime wherewith she alone shall rejoice the city of God.

No one else, even amongst the virgins, shall be found worthy to utter and express the sweet-sounding modulations of this second song.

The right to sing it shall be reserved, and justly, to her alone, who alone of virgins glories also in being a mother, and in being the Mother of God.

But although she glories thus, she does not glory in herself, but in Him Whom she

_ has brought forth.

That is to say, she glories in the ~Lord Who has made Himself her Son, and Who, having prepared for His Mother a singular glory in heaven, willed also to endow her on earth with a singular grace, whereby, in an ineffable manner, she might conceive without stain and bring forth without corruption.

For the only nativity worthy of God was that which made Him Son of the Virgin, just as the only maternity —

for Him to select, or rather to create for Himself, ol of all possible women, such a Mother as He foreknew would be worthy of Him and deserving of His esteem.

He therefore decreed that she should be a virgin, from whose immaculate womb He would issue forth immaculate, in order to cleanse all others from their stains.*

He likewise decreed that she should be humble, so that _ she might worthily give birth to one Who is meek and | humble of heart, and Who was destined to exhibit to the world, in His own life, a necessary and most salutary

— example of these two virtues.

Therefore, He who had — before inspired her with the will to make a vow of virginity, and had also endowed her with a singular grace of humility, now caused her to experience the © joys of motherhood, whilst remaining still an immaculate virgin.

For how could the Angel pronounce her full of grace (as is read further on) if she possessed any,

even the very least good, which was not the fruit of divine grace ?

Thus she who was destined to conceive and bring forth the Saint of saints, obtained the grace of virginity in order that she might be "holy in body," and the grace of humility that she might also be " holy in spirit."

Adorned, therefore, with these gems of the virtues, all resplendent with this double sanctity of body and spirit, the Royal Virgin " by her comeliness

* "Voluit itaque esse virginem de qua immaculata immaculatus procedere, omnium maculas purgaturus."'

The same opinion is expressed by St. Augustine, Lib. de sancta Virginitate c. iv.

According to St. Thomas (Sum.

Theol., III. q. xxviii. a. iv.) the Blessed Virgin took this vow after her espousalsand with St. Joseph's consent —(Translator.)

"her beauty A beans an

object of acairettor® to 4 eaven, attracting to herself the wondering eyes of its citizens, and even inclining the Heart of the King to desire her beauty ; with the result that she was visited from on high by the celestial ambassador.

This is what the Evangelist intimates, when he tells us that the Angel was sent from God to the Virgin.

'' The Angel Gabriel," he says, '' was sent from God into a city of Galilee, called Nazareth, to a virgin," that is, from the Most High to the most humble, from the Lord to the hand-maid, from the Creator to the creature.

How great a condescension on the part of God!

How great an exaltation for the Virgin!

Come hither in haste, all ye mothers ; come hither, ye daughters ; come hither all ye who after Eve and on account of Eve have been condemned to bring forth in sorrow.

Draw near to this virginal sanctuary.

Enter, if you can, your Sister's modest chamber.

Behold, she has received a message from the Lord!

Behold, an archangel is conversing with Mary!

Put your ear to the door and try to catch what he says to her.

Perhaps you shall hear something that may be a source of consolation.

Rejoice, O father Adam, but thou still more, O mother Eve!

Rejoice and be glad, both of you, who have been the destroyers of us all, as you are the parents of us all and, what added to the misery, you were our destroyers even before you became our parents.

Let both of you, I say, find consolation in this Daughter, so singularly endowed and so highly privileged, but thou, especially, from whom the evil originally took its rise and whose reproach has descended upon all women.

For behold the time is at

aie woman shall no ince deserve to be one of by her husband, who, whilst foolishly attempting exonerate himself, did not shrink from the cruelty accusing his wife, saying, "The woman whom Thou ~ gavest me to be my companion, gave me of the tr and I did eat."

Run, then, O Eve, run to Mary.

Take refuge, O mother, with thy Daughter.

Let the — Daughter answer for the mother, let her take away her mother's reproach ; let her make satisfaction to the man for the woman's transgression.

For if the man _ originally fell by the woman, it is also by the woman > that he is now lifted up.

What is that thou didst | say, O Adam?

"The woman whom Thou gavest me to be my companion, gave me of the tree and I did eat."

These are "words of malice,' and, instead of excusing, rather increase thy fault.

Nevertheless, Wisdom gained the victory over malice, because the reason for pardoning which God tried to obtain from thee, by His questioning, but could not, He has discovered in the treasury of His own inexhaustible mercy.

Another woman is now. given thee in place of the first, a prudent and humble Eve instead of the proud and foolish one, an Eve who shall offer thee, not the tree of death but the Bread of Life, and who shall yield thee, not the poisoned fruit of bitterness but the delicious fruit of immortality.

Change thou, therefore, the wicked words of self-excuse into the voice of praise and thanksgiving, and say to the Lord, " The woman

¢ whom Thou gavest me, gave me of the tree of life and I did eat ; and it has become in my mouth sweeter than honey, because in it Thou hast given me life.""

Behold here the purpose for which the Angel was sent from

ce The Angel Gabriel," says the Evangelist, " was 'sent to a virgin," that is, to one who was a virgin in ody, a virgin in mind, a virgin who had sealed her virginity by vow, such a virgin as the Apostle describes as 'holy both in body and in spirit'; to a virgin not newly discovered nor discovered by chance, but chosen from eternity, foreknown and prepared for Himself by the Most High, guarded by angels, exhibited by the patriarchs under types and figures, announced from afar by the prophets.

'' Search the - Scriptures' and verify what I say.

Or do you wish that I should adduce here some of the relevant testimonies?

Well, I shall present you with a few out of many.

Of whom, then, if not of the Virgin, does the Lord appear to have spoken when He said to the serpent, "I will put enmities between thee and the woman"?

But if you are not yet convinced that He was alluding to Mary, attend to what follows,

_ "She™* shall crush thy head."

For whom but Mary was that victory reserved?

She undoubtedly crushed the serpent's venemous head by bringing to naught every attempt of the wicked one to seduce her with _ his suggestions of pleasure and pride.

Again, whom else but Mary was Solomon seeking when he asked, " Who shall find a valiant woman? "'

For, being a man of great wisdom, he knew how * So it is read in the Vulgate and some other Versions ; but according to the Greek and the Hebrew it is the woman's Seed that shall crush the serpent's head —(Translator ).

PY fragile was the female sex, how weak in body rs = = a te to him only natural—that he who had conquered a woman should be conquered by a woman.

| hence he cried out in an excess of admiration, '' Who — shall find a valiant woman?"

That is to say, "I _the salvation of us all, and the recovery of ou innocence, and our victory over Satan, thus depend upon a woman, it is absolutely essential to find a valiant woman, who shall be capable of accomplishing — so difficult a task.

But who shall find such a valiant woman?"

However, lest anyone should suppose that — he says this in despair, he adds, speaking as a prophet,

"Far and far from the uttermost bounds is the price of her."

That is, not vile, not little, not ordinary, not even of the earth, is the worth of this valiant woman, but it must be sought in heaven, and not in the a heaven which is nearest to us, but "its going out is

from the highest heaven.''

In the next place consider _ that bush which Moses once beheld giving forth flames

of fire without being burnt. Was not this a type of Mary bringing forth her Infant without feeling the pangs of child-birth? ft And the dry rod of Aaron that « bloomed blossoms,' do you not recognise here a figure of her who conceived although she knew not man?

Thus the great miracle of the flowering rod contained a mystery still greater; and it is of this

* Compare Virgil: '' Varium et mutabile semper femina.''— Zin. iv. 569-570.

It is also understood as symbolising her perpetual virginity. Hence the Church sings, '' Rubum quem viderat Moyses incombustum conservatam agnovimus tuam laudabilem virginitatem '"'

(Third Antiphon for Vespers of the Feast of Circumcision) —(Translator ), —,

_ It may appear to you that what has just been said, amely, that Christ is represented by the flower, is opposed to my previous interpretation of this passage, according to which it is not the flower of the rod

2 that symbolises Him, but the fruit of the flower.

You must know, however, that in the same rod of Aaron (which not only " bloomed blossoms" but also put forth leaves and fruit) we have types of Christ in the ~ leaves and fruit as well as in the blossom.

You must know also that in Moses He is designated by neither = the fruit nor the flower of the rod, but by the rod ag itself, with which the Lawgiver on one occasion struck the water and divided it for the people to cross,* and on another the rock, causing a fountain to spring forth for the refreshment of the thirsty.

For there is nothing incongruous in different things representing Christ under different aspects.

Thus the rod reminds us of His power ; the flower of the good odour of His fame; the fruit of His sweetness; the leaves of His ever-watchful providence, whereby He never refuses to protect under the shadow of His wings all that flee to Him, either from the heat of carnal desires, or from the fury of the impious who afflict them.

Oh, how sweet and desirable it is to be sheltered under the * Cf. Exodus xiv. 21.

It is not said that Moses struck the water with his rod, but that '' when Moses stretched his hand over the sea, the Lord took it away by a strong and burning wind blowing all the night, and turned it into dry ground : and the water was divided ''—(Translator ).

wings will I hope until iniquity pass away." Yet, the testimony quoted from Isaias, the flower must | understood to symbolise the Son and the rod as re- — lating to the Mother ; because just as the rod "' bloomed

_ blossoms "" without seed, so did the Virgin conceive without man's co-operation ; and as the putting forth © of the flower did not destroy the freshness of the rod, — so neither did her sacred child-birth injure Mary's — virginity. oz Let me now bring forward a few more Scriptural testimonies relating to the Virgin Mother and her Divine Son.

The fleece of Gideon, which he had shorn from the flesh of the sheep without wounding that flesh, and which, when laid on the floor, was at one time found all wet with dew, though the place about it was dry, at another as dry as the ground was before, whilst now the ground was drenched—what does this fleece signify, if not the flesh assumed from the flesh of the Virgin, without prejudice to her virginity ? * For it was upon her that heaven rained down its mystical dew what time the Fulness of the Divinity poured Itself

'"'corporally'' into her bosom, so that of her plenitude we might all receive, who without her should be nothing better than dry earth.

To this twofold miracle, granted to Gideon's prayer, the Psalmist seems to refer

* This interpretation is adopted by the Church in the second antiphon of Vespers of the Feast of Circumcision:

' quando natus es ineffabiliter ex virgine, tunc impletae sunt Scripturae : sicut pluvia in vellus descendisti ut salvum faceres genus humanum ''—(Translator ). aie

eautifully, when hesays, speaking of Christ, " He come down like rain upon the fleece, and as vers gently falling upon the earth," alluding in the part of the verse to the instance in which the for His inheritance" descended first into the Virgin's womb, most gently and softly, without the noise and bustle characteristic of human operations.

Afterwards it was spread through the world by the mouths of preachers, no longer falling as dew upon the fleece, but descending as showers upon the earth, amidst the -clamour of tongues and the tumult of miracles.

For those spiritual clouds * who carried this rain remem_ bered the command given them when they received

_ their mission, " That which I tell you in the dark, speak ye in the light; and that which you hear in the ear, preach ye upon the house-tops."

And so indeed they acted, because, as the Prophet had predicted of them, "' Their sound hath gone forth into all the earth, and their words unto the ends of the world."

Let us next hear Jeremias announcing a new wonder to the ancients, whilst he longs for with ardour and faithfully promises the coming of Him Whom he was not able to point out as actually present.

'' The Lord," he says, '' hath created a new thing upon the earth ; a woman shall compass a man."

Now, who is this woman?

And who is this man?

If he be a * " Qui sunt isti, qui ut nubes volant ?" (Is. Ix. 8), used as Responsary for fourth lesson, second nocturn of the common of Apostles (Cistercian Breviary )—(Translator Js

oot how can ae be Rennccd by a a woma if he be compassed by a woman, how is he a To speak more plainly, how is it possible for him be a man and at the same time to be enclosed with a his mother's womb?

For this is what the Proph : means when he says a woman shall encompass a man Those, as you know, are called men, who, after passing

through the periods of infancy, boyhood, adolescence, and early manhood, have attained to that which i a followed by old age.

How then can one who is so | advanced be compassed by a woman?

Had the = Prophet merely proclaimed that a woman should — compass an infant, or that a woman should compass

_ a little one, he would have predicted nothing new, nothing marvellous.

Such, however, was not his — announcement, but that ''a woman shall compass a _ >? man."

It is therefore incumbent on us to inquire into the meaning of this "new thing' which the = Lord "'hath created upon the earth," that a woman should compass a man, and that a man should be | so contracted as to be confined within the womb ~ of a woman.

What manner of miracle is this?

"Can a man enter a second time into his mother's womb," asked Nicodemus, '' and be born again ? "'

Let us turn to the conception and child-birth of the Virgin.

Perhaps amongst the many wonders and prodigies which shall certainly be found there by diligent inquiry, I may also discover that "new thing" whereof the Prophet Jeremias speaks. There, beyond doubt, I behold eternity shortened, Immensity contracted, Sublimity levelled down, Profundity made shallow.

I contemplate there Light without splendour, the Word without speech, Water Which is thirsty, and Bread That feels

Nae irs i he a ou art attentive, thou mayest — ilst He nourishes the angels, God wailing with grief hilst consoling the wretched.

Thou shalt there, if ou observest, see Joy a prey to sadness, Confidence earful, Health in suffering, Life enduring death, Strength rendered feeble.

Aye, and what is not less astonishing, thou mayest there discover sadness giving joy, fear producing confidence, suffering a source of health, death communicating life, weakness imparting strength.

And surely there is none who does not already recognise here that other miracle for which [have been seeking.

Is it not easy to discern amongst the prodigies just enumerated, that of the woman - compassing the man, when we behold Mary enclosing in her womb " Jesus, a Man approved of God"

For I call Jesus a man not only when He was described as a "Man Who was a Prophet, mighty in word and work before God and all the people," but also, when His Mother, the Mother of God, either bore

Him in her womb, or as a tender Infant fondly nursed Him on her lap.

Therefore, even whilst He was yet unborn, Jesus was a man, a man not in age but in wisdom, not in bodily strength but in vigour of mind, not in the development of His physical members, but in the maturity of His mental powers.

For Jesus was not less wise, or rather I should say, was not less Wisdom, whilst still in the womb than after His birth, when He was a little one than when He was full-grown.

Whether, then, we consider Him as the Babe unborn, or as the Infant wailing in the crib, or as the grownup Boy, questioning the doctors in the temple, or as

| the Man of mature age reine the raul ende! H always and equally full of the Holy Ghost.

There not a moment at any period of His life when th; oe fulness which He received at His conception was 'either increased by anything or by anything diminished; because from the beginning He was perfect, from the beginning I say, He was full " of the Spirit of wisdom and of understanding, of the Spirit of counsel and of ; fortitude, of the Spirit of knowledge and of piety, of the Spirit of the fear of the Lord." x Do not think there is anything inconsistent in what

I have been saying with that which is written in St.

Luke, "And Jesus advanced in wisdom and age, and — grace with God and man."

For what is here said of His growth in wisdom and grace must be understood, not of these qualities in themselves, but of their outward manifestation: not in the sense that anything was added to Him which He had not before, but only that there was an appearance of such an addition whenever He willed it to be so.*

Thou, O man, when thou progressest, dost not go forward when thou wilt nor as far as thou wilt.

Although thou perceivest it not, thy progress is regulated and thy life ordered by Another.

But Jesus, Who disposes thy life, had the disposition of His own life also; and to whom He willed, and when He willed, He showed Himself wise or more wise, or most wise, although in Himself He was never anything but most wise.

Similarly, though He was always full of all grace, both that which must be exhibited to the eyes of God and that which is

* St. Thomas answers the question : Did Christ make progress in knowledge ? in almost the same words.

Cf. Sum. Theol., III. q. xii. a.2.

In Sermon LVI. on the Canticle St. Bernard teaches that there was real progress in Christ's experimental knowledge —(Translator ) .

ars aos o men, He nevertheless made it manifest, at asure, in greater or lesser degree, according to - He knew was consonant with the merits or exdient for the salvation of the beholders.

It is evident, then, that with respect to the faculties and endowments of His Soul, Jesus was always a man, although le did not always appear with a fully developed 'body.

For why should I doubt that He was a man in the womb when I have no doubt that He was God in the womb?

Surely, it is not so great a thing to be a man as to be God?

But see if the Prophet _ Isaias, who has already told us the meaning of the fresh flowers on Aaron's rod, does not also explain

_ for us most clearly this strange prodigy announced by - Jeremias.

'' Behold," he says, 'a virgin shall conceive and bear a Son."'

Here you have the woman _ that is to compass a man, namely, the Virgin.

And hee eta OR as to the man, do you desire to know who he is?

"And his name shall be called Emmanuel, that is, God-with-us.""

Therefore, the woman compassing the man is the Virgin Mother conceiving God.

Observe here how beautifully and how harmoniously the miraculous deeds * and the mystical words of holy men combine and fit together.

Remark also how stupendous must have been this one miracle wrought in relation to the Virgin and within the Virgin, since it was heralded by so many wonders, and promised by so many oracles.

All the prophets had the same Spirit, and all, however much they differed from each other in other respects, foresaw and predicted in the same Spirit the same great truth, at various times, in various manners, and under various

* He alludes to what he has related from the histories of Moses, Aaron, and Gideon —(Translator ) .

—"s

eee ee 3 figures. - What was revealed to Moses inthe buch the fire, to Aaron in the rod and the flower, to G eon z in the fleece and the dew: the same was clearly nounced by Solomon in the valiant woman and price, more clearly still by Jeremias in the wom n and the man she was to compass, and most clearly b Z

Isaias, who explained it of God and the Virgin, and was finally exhibited to view when Gabriel saluted —

Mary.

For the Virgin mentioned by the Prophet is the same of whom the Evangelist writes, '"' The Angel Gabriel was sent from God to a virgin espoused to a — man whose name was Joseph of the house of David, — and the Virgin's name was Mary."

"To a virgin espoused."

Wherefore * was she espoused ? Being, I say, a virgin elect, and, as has been shown, destined to conceive as a virgin, and to bring forth as a virgin, it may seem strange that she

| should have contracted an engagement which was never to be consummated in marriage.

No one surely will be foolish enough to say that this was due to chance.

That is certainly not the result of chance which appears to be commended by a rational purpose, aye, by a most useful and necessary purpose, a purpose worthy of the counsels of divine wisdom. I will now say what I think on this subject, or rather I will

© offer the explanation which has occurred to the fathers before me.

The reason, then, of Mary's espousals was the same as that for which the Apostle Thomas was permitted to doubt.

It was a Jewish custom that from the day of the betrothal to that appointed for the nuptials, the affianced should be placed under * From this paragraph are taken the lessons of the third nocturn for the Feast of St. Joseph, March r9th —(Translator ).

Res usban ortionate to his regard for his own honour.

Theree, just as Thomas, by first doubting the truth and en proving it by the testimony of his touch, was closely observing her conduct during the time of en_ gagement, became a most trustworthy witness of her virtue.

There is thus a beautiful resemblance between the espousals of the Virgin and the Apostle's doubt.

_ Each of the two was in itself well calculated to en- : ' tangle us in the meshes of a similar net of error ; that is to say, Thomas's doubt might have caused us to _ suspect his faith, and Mary's betrothal her virtue.

_ But in both cases, the matter was arranged with such prudence and piety that what should naturally have aroused suspicion has been made the very means of — confirming our faith.

For, with respect to the resurrection of the Son, I, because I am weak, should more teadily believe Thomas, who doubted, and could only be convinced by the evidence of his senses, than Cephas, who assented to the truth as soon as it was announced to him.

And as to the Mother's integrity, I should find it easier to accept the testimony of Joseph, her guardian and associate, than that of the Virgin defending herself by the sole witness of her own conscience.

Who, I ask, seeing her with child before mattiage, would not rather declare her a sinner than a virgin ?

Now it would have been altogether unbecoming that anything such should be said of the Mother of God.

It was more tolerable and more proper that, for a time, Christ should be considered to have been born

= Z in wedlock in the ordinary way, than born | sinner. * or Perhaps it will be said, could not God have give some manifest sign which would at once safeguard t virgin birth and demonstrate the mother's innocence

Undoubtedly.

But that which men would know coul not be kept secret from the demon. Nowit was necessary to conceal for a while from " the prince of this world " the grand design of the divine wisdom.

Not that God, if He willed to accomplish His purpose openly, could have any fear of being prevented by Satan.

But — because, as He "' hath done all things whatsoever He | would," not only with might, but also with wisdom, and as He is wont in His other works to attend to the fittingness of things and of seasons, out of regard for order and beauty, so too, in this most magnificent of His works, the work, namely, of our redemption,

He willed to display His prudence as well as His power.

And although, had He so wished, He could have wrought our salvation in a different manner, nevertheless He preferred to reconcile us to Himself in the way and order in which He knew we had lapsed.

Hence, as the devil first seduced the woman and then by the woman conquered the man: so he was to be in turn first deceived by another woman, viz., the * Compare the following from St. Ambrose:

'' Cur autem non antequam desponsaretur (Maria) impleta est ? Fortasse ne diceretur quod conceperat ex adulterio.

Et bene utrumque posuit Scriptura, ut et desponsata est et virgo.

Virgo, ut expers virilis consortii videretur.

Desponsata, ne temeratae virginitatis aduraretur infamia, cui gravis alvus corruptelae videretur insigne praeferre.

Maluit autem Dominus aliquos de sui ortu quam de matris pudore dubitare.

Sciebat enim teneram esse virginis verecundiam et lubricam famam pudoris; nec putavit ortus sui fidem matris injuriis astruendam "'

(In Lucam, |. 11) — (Translator ).,

irgin Mary, and next openly vanquished by another : n, that is, by Christ.

Thus, whilst the wisdom of virtue of Christ overcame the power of the wicked one, God would be revealed as at once more mighty nd more prudent than Satan.

So it became incarnate 'Wisdom to conquer spiritual malice, in order that He might not only '' reach from end to end powerfully"

'but at the same time " dispose all things sweetly."

_ Now, He had already in truth "reached from end to end," that is, from the height of heaven to the depth of the abyss; and hence the Psalmist says, '' If I ascend into heaven, Thou art there ; if I descend into hell, Thou art present."

And to both these extremes He had "reached mightily," since from heaven He had banished

_ the proud, and in hell despoiled the greedy.

It was fitting, therefore, that He should likewise '' dispose all == things sweetly," in heaven and on earth, that, after

driving forth the disturber from paradise, He should = establish the rest in peace, and descending hither to overthrow the envious one, should first give us the very necessary example of His meekness and humility.

Thus should it come to pass by a marvellous arrangement of divine wisdom that He would appear sweet to His friends and mighty to His enemies.

The example of His humility I have said, was necessary to us, for where would be the profit of God's triumph over Satan if we continued proud?

There was good reason, therefore, why Mary should be espoused to Joseph, since in this way that which was so holy was kept hidden from the dogs, the virtue of the Mother had the witness of her spouse, and at the same time a defence was provided for the Virgin's modesty and

¥ tee R eee Ean wie ~ = aes

= re tents als fair fame.* Could anything be more prudent or n worthy of divine providence?

By this single d three objects were attained: the heavenly secret we revealed to Joseph so that he might give testimony it, it was concealed from the enemy, whilst the Mother good name was preserved intact.

Without such kn ledge how could the just Joseph have spared her whom he must have thought a sinner?

It is written, however, "Whereupon Joseph, her husband, being a just man, and not willing publicly to expose her, was minded to put her away privately.""

Well does the Evangelist — say that, "being a just man," he was unwilling to. expose her ; because, as he would not have been just had he spared one whom he knew to be guilty, so _

: neither would he have been just if he condemned one _ of whose innocence he had had proof.

Therefore, "being a just man and not willing publicly to expose __ her, he was minded to put her away privately."

But why was he "minded to put her away," if conscious of her innocence?

Here again I will offer an explanation not excogitated by myself, but derived from the fathers.

Joseph wished to put away his © spouse for the same reason on account of which Peter begged of the Lord to leave him, exclaiming, " Depart from me, O Lord, for I am a sinful man," and on account of which the Centurion prayed that He would

* St. Jerome assigns the following reasons for Mary's espousals (Comment. in Matth. 1. 1, c. i.), '' Quare non de simplici virgine concipitur (Christus) ? Primum, ut per generationemJoseph,

~ origo Mariae monstraretur; secundo, ne lapidaretur a Judaeis ut adultera ; tertio, ut in Aégyptum fugiens haberet solatium.

Martyr Ignatius etiam quartam addidit causam cur a sponsata conceptus sit: ut partus, inquiens, ejus celaretur a diabolo, dum putat eum non de virgine sed de uxore generatum.""

See also St. Thomas, Sum. Theol., III. q. xxix. a. 1.—(Translator ), ss:

htt Ar" a Lord, I am not worthy © that Thou shouldst enter under my roof."

Thus _ Joseph also, considering himself unworthy and a sinner, said to himself that it was not befitting for a man like him to live any longer in such intimate lations with one so great and exalted, whose sublime

- dignity inspired him with awe.

He trembled on beae holding by the clearest indications that she bore in her bosom the Divinity incarnate; and as he could not fathom the mystery, he "'was minded to put her away.'

Peter was frightened at the omnipotence of - God; the Centurion feared the Majesty of His presence.

In the same way this prodigy, so great and so unparalleled, this mystery, so dark and profound, alarmed Joseph, who was but a man, and hence he was "' minded to put her away."" How can you wonder that Joseph deemed himself unworthy of the Virgin

Mother's society when you hear from St. Elizabeth = that she could not endure the presence of Mary except with fear and awe?

For thus she exclaims: "' Whence is this to me that the Mother of my Lord should come tome?"

Here, then, is the reason for which Joseph "was minded to put her away." * But wherefore secretly and not rather publicly?

It was doubtless to prevent any questions being asked with regard to the separation, and to avoid the necessity of revealing the cause.

For what answer could the holy man have given to that stiff-necked people, to that people '' not believing and contradicting' ? Were he to tell them all he knew and the proofs he had of her innocence,

* Amongst the supporters of this opinion are Origen, St Basil, and St. Jerome: also St. Bridget (Revel. 1. vii., = Xxx), who claims that its truth was supernaturally made known to her.

(Cf. A Lapide, Comment. in Matth. c. i.) —(Translator ),

OP seater eae, $ te ee they not, those cruel and incredulous Jews . instead of being persuaded, rather have mocked at him and stoned her? They who, later on, despised would rejected Truth crying out in the temple, how co: they have believed Truth when hidden in the womb?

What would they have done to Him whilst yet unborn, rN Day on Whom afterwards, when glorified by miracles, the did not hesitate to lay sacrilegious hands?

With reason therefore was the just man "' minded to put her away privately," lest otherwise he should be compelled either to lie or to defame the innocent. ee Should anyone, however, prefer a different explana_ tion, and believe that Joseph doubted from human reasons, that, " being a just man,' he was unwilling =: to live with one whom he suspected, yet, being also merciful, he would not expose her, and so " was minded to put her away privately "' : I answer briefly that even

— 3 thus Joseph's doubting was without blame, seeing that he was deemed worthy of being enlightened by a heavenly oracle.

For, as the Evangelist tells us, "while he thought on these things (that is, how he might put her away privately) behold the angel of the Lord appeared to him in his sleep, saying: Joseph, son of David, fear not to take unto thee Mary thy wife, for that which is conceived in her is of the Holy Ghost."

Such, therefore, are the reasons why Mary was espoused to Joseph, or rather, as the Evangelist expresses it,

" to a man whose name was Joseph."'

He calls Joseph a man (vir) not because he was Mary's husband, but to indicate that he was endowed with virtue (homo virtutis).

Or, since he is called her husband by another Evangelist, it may be said that, as he necessarily seemed to stand in that relation to her, he was justly

a Sh 1 to the name.

It was therefore right to speal F him as if he really were what people could not help

- supposing him ; just as he also merited, not indeed to be, but to be called and reputed the father of the viour. So we read in St. Luke, '' And Jesus Himself it was supposed) the Son of Joseph."

Consequently, he was in reality no more the husband of the Mother than he was the father of the Child, although, as I _have said, he was called and reputed both for a time,

_ by a special and necessary dispensation.* What +} and how great was the dignity of Joseph you

_ may learn from this title, wherewith, although it was _ purely official, he merited to be honoured by God, so * Similarly St. Jerome (Comment. in Matth. i. 16), '' Cum virum audieris suspicio tibi non subeat nuptiarum, sed recordare consuetudinis scripturarum, quod sponsi viri et sponsae uxores vocantur.""

But it is evident that what both doctors deny is that St. Joseph was Mary's husband in a sense which : would be incompatible with her virginity: that the mar- = riage between them was not only "ratum," but also Ss "consummatum."

Hence St. Thomas writes (Sum. Theol., III, q. xxix. a. 2), ''Dicendum quod matrimonium dicitur verum ex hoc quod suam perfectionem attingit.

Duplex est autem rei perfectio, prima et secunda.

Prima quidem rei _ perfectio consistit in ipsa forma ex qua speciem sortitur.

Secunda vero perfectio consistit in operatione rei per quam res aliqualiter suum finem attingit.

Forma autem matrimonii consistit in quadam indivisibili conjunctione animorum, per quam unus conjugum indivisibiliter alteri fidem servare tenetur.

Finis autem matrimonii est proles generanda et educanda: ad quorum primum pervenitur per actum conjugalem, ad secundum per alia opera viri et uxoris, quibus sibi invicem obsequuntur ad prolem nutriendam.

"Sic igitur dicendum est quod quantum ad primam perfectionem, omnino fuit verum matrimonium Virginis Matris

Dei et Joseph . ; . quantum vero ad secundam perfectionem quae est per actum matrimonii..

. non fuit illud matrimonium consummatum."

See also A Lapide, Comment. in Maitth. i. 18.

—(Translator ). j The lessons of the second nocturn for the Feast of St.

Joseph are taken from this paragraph —(Translator ),

that he was called and considered the father of Go It may also be conjectured from his own proper nam

_ which undoubtedly signifies '' increase.'""

Remember the same time that illustrious Patriarch who was sold — of yore into Egypt, and be assured that Mary's spouse — has inherited not only his name, but also his chastity, — his grace, and his innocence.

The elder Joseph, in his being sold into Egypt through the envy of his brethren,

— typified the betrayal of Christ by His Apostle ; whilst | _ the younger, to escape from the envy of King Herod, © fled into Egypt by night with the Saviour.

The former, true to his allegiance, respected his master's honour in | his mistress ; the latter recognising in his spouse the : —

Virgin Mother of his Lord, became the witness and the guardian of her integrity.

The former was gifted z= with the power of understanding prophetic dreams; the latter was privileged to become the confidant of God's

_ mysterious designs and a co-operator in their accomplishment. The one preserved the corn, not for himself but for the people ; the other was chosen to preserve, both for himself and for all the world, " the Living

Bread That came down from heaven."'

There can be no manner of doubt that this Joseph, to whom was espoused the Saviour's Mother, was singularly good and faithful.

He was, I say, the good and faithful servant, whom the Lord appointed to be the consolation of His Mother, the support of His Humanity, and His one most faithful coadjutor on earth in the execution of His mighty purpose.

To this must be added that he is declared to have been of the house of David.

Truly this Joseph was descended from David, truly he came of a royal stock, yet though noble by his ancestry, he was nobler still by his virtues and

eer elie hh, but also by his faith, by his sanctity, and by his devotion.

Him, like another David, the Lord and the most holy secret of His mind.

To him, therefore, as to his father David, He '' made known the - uncertain and hidden things of His wisdom " ; and He admitted him to the knowledge of the mystery '"' which none of the princes of this world knew."

Yea, and - Him Whom " many kings and prophets desired to see and did not see," desired to hear and did not hear,

Him it was granted to Joseph not only to see and to hear, but even to carry in his arms, to lead by the hand, to embrace, to kiss, to support, and to protect.

_ But we must believe that Mary as well as Joseph was descended from David.

For unless she also belonged to the house of David she could not have been espoused to one of that royal stock.* Therefore both Mary and Joseph were of David's line, and in Mary was fulfilled the promise which the Lord gave under oath to David, whilst it was Joseph's office to be cognisant of that fulfilment and to bear witness to the same.

=e At the end of the verse occur these words, '' And the Virgin's name was Mary."

Let me say something * " The intelligent reader may ask, why does the Evangelist give us the genealogy of Joseph, since he is not the father o/

Christ ? To this I answer, in the first place, that it is not in accordance with Scriptural usage to make mention of women in genealogies ; and secondly,that Joseph and Mary belonged to the same tribe: hence the law obliged him to marry her as his cousin, and as belonging to the same family, they were enrolled together at Bethlehem"

(St. Jerome, Comment. in Maitth., 1. i.) — {Translator ).

Virgin Mother.* There is indeed a wonderful apy priateness in this comparison of her to a star, beca as a star sends out its ray without detriment to itsel! so did the Virgin bring forth her Child without injury to her integrity.

And as the ray emitted does not diminish the brightness of the star, so neither did the Child born of her tarnish the beauty of Mary's vir-— ginity.

She is therefore that glorious star, which, according to prophecy, arose out of Jacob, whose ray illumines the entire earth, whose splendour shines out conspicuously in heaven and reaches even unto hell; a star which, enlightening the universe, and communi-

cating warmth rather to souls than to bodies, fosters __ virtue and extinguishes vice.

She, I say, is that resplendent and radiant star, placed as a necessary beacon above life's " great and spacious sea," glittering x with merits, luminous with examples for our imitation.

| Oh, whosoever thou art that perceivest thyself during this mortal existence to be rather floating in the treacherous waters, at the mercy of the winds and the waves, than walking secure on the stable earth, turn not away thine eyes from the splendour of this guiding star, unless thou wishest to be submerged by the tempest ! When the storms of temptation burst upon * There are various other interpretations of this name.

" Mary signifies 'the sea,' because by her merits and intercession she washes us from our sins ''—St. Antoninus.

" Mary means ' enlightener,' because she brought forth the Light of the world.

In the Syriac tongue, Mary signifies ' Lady '''— St. Isidore.

St. Thomas follows St. Bernard:

'"' Mary means ' star of the sea,' because just as the star of the sea guides the navigators to port, so does Mary guide Christians to glory ''—

Opusc. 8, super Ave Maria —(Translator ). el

= ees as yhen thou seest thyself driven upon the rocks of | tribulation, look up at the star, call upon Mary. When © uffeted by the billows of pride, or ambition, or hatred, or jealousy, look up at the star, call upon Mary.

Should anger, or avarice, or carnal desires violently assail the ittle vessel of thy soul, look up at the star, call upon 'Mary.

If troubled on account of the heinousness of thy sins, confounded at the filthy state of thy con-science, and terrified at the thought of the awful judg- -ment to come, thou art beginning to sink into the bottomless gulf of sadness and to be absorbed in the — abyss of despair, oh, then think of Mary!

In dangers, in doubts, in difficulties, think of Mary, call upon Mary.

Let not her name depart from thy lips, never suffer it to leave thy heart.

And that thou mayest more surely obtain the assistance of her prayer, neglect not to walk in her footsteps. With her for guide, thou shalt never go astray ; whilst invoking her, thou shalt

never lose heart ; so long as she is in thy mind, thou art safe from deception ; whilst she holds thy hand, thou canst not fall; under her protection, thou hast nothing to fear; if she walks before thee, thou shalt not grow weary ; if she shows thee favour, thou shalt teach the goal.

And thus thou shalt experience in thyself the truth of what is written, "' And the Virgin's name was Mary."* But here we must pause for a * Compare the following eloquent passage from Cardinal Newman :— "O my dear children, young men and young women, what need have you of the intercession of the Virgin Mother, of her help, of her pattern!

What shall bring you forward in the narrow way, if you live in the world, but the thought and patronage of Mary ? What shall seal your senses, what shall tranquillise your heart, when sights and sounds of danger are around you, but the thought of Mary ? What shall give you patience and endurance when you are wearied out with the

| the words of the Apostle Peter, "it is good fo : be here' ; and I prefer the delight of gazing in sil upon that which no laboured eloquence can suffic describe.

Besides, the devout contemplation of | resplendent star shall enable me to address myself with increased fervour to the other discussions which are follow.

"Seale RS FRO} eee length of the conflict with evil, with the unceasing necessi of precautions, with the irksomeness of observing them, with the tediousness of their repetition, with the strain upon your

-mind, with your forlorn and cheerless condition, but a loving communion with her?

She will comfort you in your discouragements, solace you in your fatigue, raise you up after your falls, reward you for your successes.

She will show you her Son, your God and your all.

When your spirit within you is excited, or relaxed, or depressed, when it loses its balance, when it is restless and wayward, when it is sick of what it has _ and hankers after what it has not, when your eye is solicited with evil, and your mortal frame 'trembles under the shadow of the Tempter, what will bring you to yourselves, to peace and to health, but the cool breath of the Immaculate and the fragrance of the Rose of Sharon ?'—Discourses to Mixed Con- -gregations, pp. 400-401. oo

IRD SERMON ON THE GLORIES OF THE

VIRGIN MOTHER

id the Angel, being come in, said unto her : Hail, full of grace, __ the Lord is with thee ; Blessed art thou among women.

Who having heard, was troubled at his saying, and thought with herself what manner of salutation this should be.

" And so the Angel said to her: Fear not, Mary, for thou hast found grace with God.

' Behold thou shalt conceive in thy womb, and shalt bring forth eG Som : and thou shalt call His name Jesus.

_ " He shall be great, and shall be called the son of the Most High, and the Lord God shall give unto Him the throne of David,

His Father ; and He shall veign in the house of Jacob for ever '—Luke i. 28-32.

I am always glad to borrow the language of the __ Saints, whenever I find that it suits my purpose, in the " hope that at least the beauty of the expression may commend to my readers or hearers the thoughts which I desire to communicate.

Hence I begin this discourse by saying with the Prophet, " Woe is me,'' not indeed because, like Isaias, ""I have held my peace,"' but because I have spoken, "for I am a man of unclean lips."

Alas for me!

What words of vanity, of deceit, and of shame do I not remember to have voinited forth from this most filthy mouth of mine with which I now presume to speak the language of heaven!

[ am very much afraid that I shall soon hear addressed to me these words of reproof, " Why dost thou declare

My justices and take My covenant in thy mouth ? "

Would to God that I were presented, not as the Prophet, with a single live coal from the heavenly altar, but with an immense volume of flame, which might suffice to burn out completely the thick and inveterate rust

"ae seas a = ge aN he AR aah ee ue = of sin that covers my restless tongue! So show perhaps, be deemed worthy to comment in my poor discourse on the words of modesty and sweetn interchanged between the Angel and the Virgin. Wi

The Evangelist proceeds, '' And the Angel being co in, said unto her—that is, unto Mary—Hail, full grace, the Lord is with thee.""

In whither did Gabr come?

In my opinion, it was into the privacy of he modest bed-chamber, where, perhaps, having shut th door upon herself, she was praying to the Father in — secret. For the angels are wont to draw nigh to us when we pray, and to rejoice at the prayer we make with — pure hands raised up to heaven.

It is a pleasure for them to offer to God, as an odour of sweetness, the holocaust of our fervent devotion. And how pleasing in the sight of the Most High were the prayers of Mary, Gabriel indicated by the reverence with which he saluted her on entering.

Nor was it difficult for the Angel to pass _ through the closed door into the Virgin's chamber, for in virtue of that subtlety which is a property of his spiritual nature, he could go whithersoever he pleased without experiencing any impediment, even from the obstruction of iron bars.

Walls are not an obstacle to the flight of angelic spirits, nothing visible can hinder their movements, and there is no material substance, howsoever solid and dense it may be, which is not pervious and penetrable to them.

We must not suppose, therefore, that Gabriel found the door of the Virgin's chamber ajar, since we know how anxious she was to shun the society of men and to avoid useless conversation, in order thus to preserve that silence so conducive to prayer, and to preclude the risk of temptation.

And so at that hour, Mary, as a most prudent

only to men.

Therefore, w d the reach Hail, full of grace, the Lord is with thee." We read in _ the Acts of the Apostles that Stephen also was full of grace, and that the apostles were full of the Holy

Ghost, but very differently from Mary.

For Stephen had not, like her, the fulness of the Divinity dwelling _ in him corporally, nor were the apostles, as was she,

So full of the Holy Ghost as to conceive by Him. And _ the Angel "said to her: Hail, full of grace."

What __ wonder that she was full of grace since the Lord was __ with her?

It is this that should rather surprise us, how He Who had sent the Angel to the Virgin was found by the same Angel to be with the Virgin.

Shall we then suppose that God came down more swiftly than Gabriel, and by His greater celerity outstripped

His hurrying envoy in the descent from heaven to earth?

But neither is there matter for wonder in this.

For " while the King was at His repose," the Virgin's "spikenard sent forth the odour thereof," and the smoke of her aromatical spices ascended to the presence of His glory, and found favour in the sight of the Lord, the whole heavenly court crying out in admiration, '' Who is she that goeth up by the desert as a pillar of smoke of aromatical spices, of myrrh, and frankincense, and of all the powders of the perfumer ? "

The King immediately "went forth from His holy place" and '' rejoiced as a giant to run the way"; and although "His going out is from the highest heaven," yet, flying with the wings of ardent affection,

He outdistanced His messenger and was the first to

reach the Virgin whom He loved, whom He had ch whose beauty He desired.

It is this approach that the Church contemplates from afar when she claims with joy and exultation, '' Behold He cometh, leaping upon the mountains, skipping over the h

Not without cause did the King desire the Vir beauty.

For she had done that which her father, "the Prophet David, had so long before recommend saying to her in the Spirit, " Hearken, O daughter, a1 see, and incline thine ear: and forget thy people anc thy father's house.""

(And then, when thou hast acted thus) '"' the King shall greatly desire thy beauty." The Virgin, therefore, hearkened and saw: not like some, who hear without heeding, and see without under-— standing ; because in her case hearing resulted in faith and sight in comprehension.

She also inclined her ear to obedience and her heart to instruction; and she forgot her people and her father's house.

She forgot _ her people, for the increase of whom by marriage she had no solicitude ; and she forgot her father's house, — since she had bound herself by vow not to leave it an heir.

But whatever of temporal honour she could have had amongst her people, whatever of earthly riches from her father's house, she counted it all as dross that so she might gain Christ.

And her desire was most fully accomplished, when, without prejudice to her vow of virginity, she obtained Christ for her

Son.

Rightly, therefore, is she pronounced full of grace who, endowed already with the grace of integrity, ~

: was now to add thereto the glory of fecundity.

" Hail, full of grace, the Lord is with thee.''

Notice how the Angel did not say "' The Lord is im thee," but '' the Lord is with thee."'

For God, Who by the

Nts arene v5" SE Sie » .

i ; =:

, : = ico : ¢ = = inthe ie ae ty = is Essence is equally and entirely everyope ation, a presence in His rational creatures, which He has not in others, and amongst the former, a _ presence in the good different from that which He

1as in the wicked.

He is truly present in irrational creatures, yet without being embraced by them.

He s in His rational creatures in such a manner that they all have the power to embrace Him by knowledge, yet only the good by love.

Consequently, of the good alone it can be said that He is so in them as to be also with them, because of the harmony of their wills

_ with His.

For whilst they so conform their wills to the law of justice that it is not unworthy of God to will what they will, there is established a concord between His will and theirs, and thus they become specially united with Him.

But although this is the case with every holy soul, it is particularly true of Mary.

So close was the union He contracted with her, that He united to Himself not only her will, but even her flesh ; and from His own Substance and the substance of the Virgin He fashioned one Christ, or rather

He became one Christ, Who, although neither wholly from God nor wholly from Mary, yet belongs wholly to God and wholly to Mary: nor are there two sons, but the one same Christ is Son of both.

The Angel says, therefore, '' Hail, full of grace, the Lord is with yee "Bat: O Mary, the Lord with thee is not the Son alone Whom thou hast clothed with thy flesh : He is also the Holy Spirit, by Whom thou hast conceived, and He is also the Father by Whom from eternity thy

Child is begotten.

The Father, I say, is with thee, Who has given His Son to be also thine, The Son is

ain: without setner to thy eS The Ghost is with thee, Who, with the Father and th has prepared thy virginal body to be the dwellin the Word.

Therefore "' the Lord is with thee."

" Blessed art thou among women."

To these we spoken both by the Angel and afterwards by Elizabet I will join these others which the latter added, " Ai blessed is the Fruit of thy womb."

It is not becau thou, O Virgin, art blessed that therefore the Fruit of thy womb is blessed, but on the contrary, therefore art thou blessed, because He "hath prevented thee with the blessings of sweetness.''

Truly blessed is the — Fruit of thy womb, for "'in Him all the nations of the — earth shall be blessed,'' and it is of His fulness thou also, His Mother, hast received with the rest, although differently from the rest.

And therefore art thou also blessed, yet only among women: whereas He is blessed, not alone amongst men, not alone amongst angels, but = absolutely, since He is the Same Who, according to the Apostle, '' is over all things, God blessed for ever."'

We speak of blessed men, and. blessed women, and blessed bread, and blessed earth, and other creatures also are said to be blessed: but uniquely blessed is the = Fruit of thy womb, " Who is over all things, God blessed for ever." are Therefore, "' blessed is the Fruit of thy womb," blessed in His odour, blessed in His taste, and blessed

_ in His beauty.

Long ago the Patriarch Isaac inhaled ~ the perfume of this fragrant Fruit, when he cried out:

"Behold the smell of my Son is as the smell of a plentiful field which the Lord hath blessed.'

Surely He is blessed indeed, Who hath been blessed by the

nd concerning the flavour of this Fruit, the almist after enjoying it, broke forth into song and " Oh, taste and see that the Lord is sweet," and,

Jh, how great is the multitude of Thy sweetness, O. rd, which Thou hast hidden for them that fear ee!"

And to the same the Apostle Peter thus ~ efers, ""If so be you have tasted that the Lord is sweet."

Yea, the Fruit Himself, inviting us to Him, declares, '' They that eat Me, shall yet hunger; and they that drink Me shall yet thirst."

He speaks thus, no doubt, on account of the sweetness of His 'taste, - which, when once experienced, rather excites than _ appeases the appetite.

That certainly is a noble Fruit, _ Which becomes the food and the drink of those who hunger and thirst after justice.

I have spoken of the odour of this Fruit, and I have spoken of His taste:

__ listen now to what I have to say about His beauty.

-For if the fruit of death was not only pleasing to the _ palate but also, as the Scripture bears witness,

'' de- - lightful to behold," with how much greater eagerness should we not turn to contemplate the beauty of that life-giving Fruit '' on Whom the angels desire to look " ?

This beauty David beheld in the Spirit and longed to see in the flesh, since he said of it, '' Out of Sion the loveliness of His beauty.''

And lest you should consider this but a slight commendation, recollect what is written in another psalm, " Thou art beautiful above

_ the sons of men: grace is poured abroad on Thy lips:

_ therefore hath God blessed Thee for ever."

" Blessed," then, O Mother, "is the Fruit of thy Womb," since God hath blessed Him for ever. And it is from the fulness of His blessing that thou thyself art blessed among women, because '' an evil tree cannot

bring forth good fruit."

'' Blessed," I say, "art among women," who alone of women hast escaped only that general curse pronounced against Eve in Pa dise, "In sorrow shalt thou bring forth children," but other also, '' Cursed be she that is barren in Israel"

: and hast instead obtained the singular blessing whereby thou art made a mother without the penalty to bring forth in pain. O cruel necessity and heavy yoke upon ~ all the hapless daughters of Eve!

If they become — mothers they shall suffer anguish, and if they remain _ sterile they shall be accurst.

The pain debars them — from motherhood, the malediction from sterility. What _ wilt thou do, O prudent Virgin, who hast heard and _ read of this?

Affliction awaits thee, if thou bringest forth ; if thou remainest barren, the curse.

Which, — then, wilt thou choose, O prudent Virgin?

"JI am straitened,"' she seems to say, "' on every side.

Yet it it is better for me to incur the malediction by remaining a virgin, than to conceive by concupiscence and to bring forth in pain.

On this side I behold a curse indeed, yet no sin ; on that I see both sin t+ and torment.

Moreover, what is this curse but the reproach of men ?

For on no other account is she that is sterile declared accursed than because she is held up to scorn and contempt as being useless and unprofitable, and that in Israel only.

' But for me it is a very small thing' to incur the displeasure of men, provided I can present

* These exact words are not found in the Vulgate.

In ¢ Exodus xxiii. 26, we read, '' There shall not be one fruitless nor barren in thy land '"'; and in Deuteronomy vii. 14,

'' No one shall be barren among you of either sex ''—(Translator ).

+ Sin is taken here in the same sense in which the Apostle understands it where he says, '' Now if I do that which I will not, it is no more I that do it but sin that dwelleth in me"

(Rom. vii. 20), that is to say, for concupiscence —(Translator ).

a chaste virgin to Christ.''' O Virgin m nt, most devoted, who has told thee that vir- \dment, what page of the Old Testament either ins, or counsels, or exhorts men to live in the flesh thout living according to the flesh, and to emulate on earth the life of the angels?

Where, O happy _ Virgin, hast thou read that '"' the wisdom of the flesh is death'? or '' Make not provision for the flesh in its concupiscences"'?

Where hast thou read of _ virgins that they shall sing a new canticle which none

_ but they can sing, and shall "follow the Lamb _ whithersoever He goeth"?

Where hast thou read _ the eulogium pronounced on them "' who have made themselves eunuchs for the kingdom of heaven"

Where hast thou read that, "' Though we walk in ___ the flesh, we do not war according to the flesh " ? or,

" Both he that giveth his virgin in marriage doth well, and he that giveth her not doth better'? ? Where hast thou read, ''I would that all men were even as myself"? or, "It is good for a man if he so continue

(in virginity) according to my counsel"? or, " Concerning virgins I have no commandment of the Lord, but I give counsel'???

Thou hast had neither counsel, nor command, nor example to guide thee, but " His (Christ's) unction hath taught thee of all things," and the Word of God, " living and effectual,' has been thy Master before He became thy Son, and instructed thy mind before assuming thy flesh. Thou hast vowed, therefore, to present thyself a chaste virgin to Christ, not knowing that thou wert also destined to present thyself to Him to be His Mother.

Thou hast chosen to be contemptible in Israel, and, in order to please

ay x = : et "S J ~ tes ca oP B ; Him to Whom thou hast devoted thyself, thou art content to incur the malediction pronounced agai st the sterile.

But behold, the curse is changed into blessing, and the purpose of barrenness is reward with motherhood.* i Prepare thyself now, O Virgin, expand thy breas' and open thy bosom, " because He That is mighty' is going to do great things for thee, so that, instead of © being accursed in Israel, "all generations shall call thee blessed."

And fear not, O prudent Virgin, the © fruitfulness offered thee, because it shall leave thy — virginity inviolate.

Thou shalt conceive, yet without — concupiscence ; thou shall be pregnant, yet not burdened ; thou shalt bring forth, yet not with sadness ; thou shalt be a mother, yet know not man.

But of whom shalt thou be mother?

Thou shalt be the ~ Mother of Him Who has God for His Father.

The Son of the Father's glory shall be the Crown of thy virginity.

The Wisdom of the Father's Heart shall be the Fruit of thy virginal womb.

In a word, thou shalt bring forth God and conceive by God.

Be of good cheer, therefore, fruitful Virgin, chaste childbearer (puerpera), Mother undefiled, because thou shalt

* "Though all Jewish women in each successive age had been hoping to be the Mother of the Christ, so that marriage was honourable among them, celibacy a reproach, she alone had put aside the desire and the thought of so great a dignity.

She alone who was to bear the Christ refused to bear Him ; He stooped to her, she turned from Him ; and why ? because she had been inspired, the first of womankind, to dedicate her virginity to God, and she did not welcome a privilege which seemed to involve a forfeiture of her vow.

How shall this be, she asked, seeing I am separate from man ? Nor, till the Angel told her that the conception would be miraculous and from the Holy Ghost, did she put aside her trouble of mind, recognise him securely as God's messenger, and bow her head in awe and thankfulness to God's condescension ''—Newman, Discourses to Mixed Congregations, pp. 372-373.

ger be accursed in Israel, or reputed with the =

en. And if thou shalt continue to be cursed by _ those who are Israelites according to the flesh, not because they judge thee sterile, but from envy of thy fruitfulness, remember that Christ also endured the tse of the cross, and has blessed thee, His Mother, in the glory of heaven.

Yea, even on earth thou art declared blessed by the Angel, and all generations of men shall justly call thee blessed.

Therefore, '' Blessed : art thou among women, and blessed is the Fruit of thy womb."

"Who, having heard, was troubled at his saying, and thought with herself, what manner of salutation

_ this should be."

Virgins, who are truly such, are wont to be always fearful, and can never feel secure.

And in their anxiety to avoid all real danger, they tremble at what is only an appearance.

For they know that _ they carry their precious treasure " in earthen vessels," and that it is extremely difficult to live as angels amongst men, to lead on earth the life proper to heaven, and to live in the flesh without living according to the flesh.

And consequently every strange event, every unexpected occurrence, at once arouses their suspicions : they are afraid of a trap, they conclude it is all an attempt against themselves.

Hence Mary was troubled at the Angel's greeting.

She was troubled, I say, but not confounded.

"I was troubled," sings the Psalmist, "and I spoke not," but "I thought upon the days of old, and T had in mind the eternal years."

In the same way, then, was Mary troubled and she spoke not, but " thought with herself what manner of salutation this should be."

That she was troubled came from her virginal modesty; that she was not

the influence of her prudence that she held her Pp ce and reflected.

'"' She was troubled and THOUESE wi prudent Virgin was well aware that the angel of darkness often transforms himself into an angel of ligh and as she was humble and simple, she could no believe that aay holy angel would greet her thus. And therefore she "thought with herself what manner of ee salutation this should be." a Then the Angel, looking upon the Virgin, and eiiitge perceiving that she is revolving anxious thoughts in her mind, consoles her timidity, dissipates her doubts,

— and familiarly addressing her by her name, tells her kindly not to be afraid.

'"' Fear not, Mary," he says, 'for thou hast found grace with God.

There is here _no guile and no deception.

Do not suspect any artifice __ or treachery in me, because I am not a man but a oo 2. spirit, and an angel not of Satan but of God.

Fear not, Mary, for thou hast found grace with God.

Oh, if thou knewest how pleasing thy humility is to the Most High and what a sublime throne of glory awaits thee in His kingdom!

Then thou wouldst no longer deem thyself unworthy to be saluted and served by — angels.

For how canst thou regard as undue to thee the love and devotion of the angels, seeing that thou hast found grace with God?

Thou hast found what thou hast been seeking, thou hast found what no one before thee has been able to find:

'thou hast found ~< grace with God.'

And what is this grace which thou hast found?

It is the reconciliation of men with God, the destruction of death, and the restoration of life.

Yes, such is the grace thou hast found with God.

+ == =e 1 this shall be a sign to thee':

' behold thou shalt eive in thy womb, and shalt bring forth a Son, d thou shalt call His name Jesus.'

From the very hats .

: -name of the Son promised thee, thou mayest under_ stand, O prudent Virgin, how precious and how exiraordinary is the grace which thou hast found with God.

: 'And thou shalt call His name Jesus.'''

The same Angel who spoke these words, gave also the meaning of that name, as another Evangelist records, (Matth. i. 21), interpreting it thus, "for He shall save His people from their sins."

I have read of two others who, as types of Him _ Whom the Angel here announces, bore the name of _ Jesus and ruled in Israel.

One of them led the people home from Babylon, whilst the other brought them into the land of promise.

Both of these did indeed defend __ those under them against the attacks of their enemies,

_ but did they save them from their sins ? No, it is only our Jesus Who can save His people from their sins and bring them into the land of the living.

'' For He shall save His people from their sins."

" Who is this that forgiveth sins also?"

Oh, that the Lord Jesus in spite of my unworthiness would vouchsafe to count even me in the number of His people, that so I might be saved from my sins!

Truly "' happy is that people whose God is the Lord" Jesus, because " He shall save his people from their sins."

Yet there are many, I fear, who proclaim themselves to belong to His people, but whom He does not acknowledge.

I fear there are many, even amongst those who seem outwardly to be the most devoted of His people, of whom nevertheless He is compelled to say,

'' This people honoureth Me with their lips: but their heart is

aes ar he _ far from Me."

For "the Lord (Jesus) knoweth wh His" in truth.

He knows also whom He has cho from the beginning.

" Why," He asks of some, " you Me Lord, Lord: and do not the things which say?'

Dost thou wish to know whether or not thou belongest to His people?

Or rather dost thou desire to belong to His people? * If so, do the things which — is Jesus says, and He will number thee with His people.

Do what the Lord Jesus commands in the Gospel, what He commands in the law and the prophets, what

He commands by His ministers in the Church; be obedient to His representatives, thy superiors, "not _ only to the good and gentle, but also to the froward," and learn from Jesus Himself to be meek and humble _ of heart; and then thou shalt be associated to that blessed people, to "' the people whom He hath chosen for His inheritance " : thou shalt be of the noble people

''whom the Lord of Hosts hath blessed, saying, Thou art the work of My hands, Israel is My inheritance." f

And concerning the same people (lest thou shouldst grow envious of those who are Israelites according to the flesh) He adds this other testimony, '"' A people whom

I knew not hath served Me: at the hearing of the ear they have obeyed Me."

But let us hear now what the Angel thinks of Him to Whom, before He is yet conceived, he has given a * "Vis scire an pertineas ad populum Ejus?

Vel potius vis esse de populo Ejus?

Fac quae dicit Jesus, et computabit te in populo suo."

These words recall the saying attributed to St. Augustine, 'Si non es praedestinatus, fac ut praedestineris," and prove beyond the possibility of a doubt that St. Bernard subscribed to no theory of absolute and antecedent predestination.

See also the note at page 249, vol. i., of the Sermons on the Canticle of Canticles —(Translator

This appears to be a reading of Isaias xix. 25, but differs materially from both Septuagint and the Vulgate —(Translator ).

so noble. ''He shall be great," he says, "and _ al be called the Son of the Most High." Great

-d must be He Who shall deserve to be called Son of the Most High.

Has He not a right to be C led great "'of Whose greatness" according to the Psalmist, "there is no end"?

And, as the same our God?"

Truly great is He Who is as great as _ He is high, and Who is the Most High.

For the Son of the Most High " thinks it not robbery to be equal "

'to the Most High. But he certainly must be judged to have been guilty of robbery, who, having been elevated : from nothingness to the angelic dignity, compared himself to his Maker, and attempted to usurp the pre__rogative of the Son of the Most High, the Son, not =: _ made, but begotten by God the Father, as being Himself in the form of God.

For God the Father, _ although Most High, although omnipotent, can nevertheless neither produce a creature equal to Himself, nor generate a Son inferior to Himself.

He made Lucifer great indeed, yet not so great as He is Himself and therefore not most high.

The Only-Begotten Son alone, Who has not been made, proceeds by generation omnipotent from the Omnipotent, most high from the Most High, eternal from the Eternal, Nor does the Father think it robbery or injurious to His glory that such a Son should be equal to Him in all things.

Well, therefore, is it said that He shall be great Who shall be called the Son of the Most High.

But why does the Angel say that He shall be great, and not rather that He is great?

For He is always equally great and has no capacity for growth in greatness:

He shall not be anything greater after

EB conception than He is now, or than He has been eternal past.

Perhaps the future tense is used to become great also as man.

If this be so, Gabriel é speaks truly when he says, '' He shall be great," that __ is, a great Man, a great Doctor, a great Prophet; for such He is declared to be in the Gospel.

Thus we read how the people said of Him, ''A great Prophet _ is risen up among us."

And a certain lesser prophet _ promised that He would come as a great Prophet, © saying, " Behold a great Prophet shall come, and He _ shall restore Jerusalem.'"'

As for thee, O Virgin, thou shalt bring Him forth as a Little One, thou shalt nurse

Him as a Little One, thou shalt suckle Him asa Little _ One : but looking on His littleness, think of His greatness.

For He shall be great, because God will magnify Him in the sight of princes so that "'all the kings of — the earth shall adore Him, all nations shall serve Him."

— Let thy soul, therefore, "' magnify the Lord," because — 'He shall be great and shall be called the Son of the Most High.''

He shall be great, and "He That is mighty shall do great things to thee ; and holy is His

: name."

For what name can be more holy than that which He is to be called, the Son of the Most High ?

And let us also, who are little, magnify the great Lord, Who in order that we might be made great, has made

Himself little.

''A Child is born to us," says the Prophet, "and a Son is given to us."

He is born, I say, for us, not for Himself: He Who is eternally and far more nobly born of the Father had no need for Himself of this temporal birth of a mother.

Neither is it for the angels that He is born, because they possess Him already as great, and hence do not need Him as vy San Dom

<> > Therefore for us alone the Child is born a e is given, since to us alone is He necessary. o let us now employ Him Who is born for us and given to us for the purpose for which He is born and given. Let us use Him Who is our own for our own advantage.

Let us work out our salvation by means of the Saviour.* Behold a Little One is placed in our _ -midst.f O Little One desirable to little ones! O Little

One truly! but only little in malice, not in wisdom.t Let us endeavour to become like this Little One.

Let us learn of Him because He is " meek and humble of _ heart."

Otherwise the great God will have become a < Little One in vain, in vain will have died, in vain will

_ have endured the cross.

Let us learn His humility, let us imitate His meekness, let us respond to His charity, let us share in His sufferings, let us cleanse ourselves in His Blood.

Yea, let us offer Him as a " propitiation for our sins," because unto this is He born and given to us.

Let us offer Him to the eyes of the Father: let us offer Him to His own eyes also: for the Father hath "spared not even His own Son, but delivered Him up for us all," and the Son hath

"emptied Himself, taking the form of a Servant += "He hath delivered His Soul unto death and was reputed with the wicked, and He hath borne the sins of many, and hath prayed for the transgressors,' so that they might not perish.

They cannot perish for * " Utamur nostro in nostram utilitatem ; de Salvatore salutem operemur," t "And Jesus, calling unto Him a little child, set him in the midst of them."'—Matth. xviii. 2.

¢ Allusion to 1 Cor. xiv, 20:

« Brethren, do not become a hee in sense, but in malice be children, and in sense perfect.'

be hoped fot atic ee B ier et Son, | equal in mercy and loving-kindness, equal in | potence of will, identical in the Essence of the Divinity, in Which, with the Holy Spirit, They liv and reign, one God, for ever and ever.

Amen.

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