Sermon for the Sunday Within the Octave of the Assumption: On the Dignity of Mary and on the Mystical Stars That Constitute Her Crown

“ And a great sign appeared in heaven: a woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars.’’—Apoc. xii. I.

It is true, most dearly beloved, that the first man and the first woman did us grievous harm, but—thanks be to God !—by another Man and another Woman all that was lost has been restored to us, not without the addition of abundant grace. For “ not as the offence, ` so also the gift” (Rom. v. 15): the magnitude of the grace won for us by Christ exceeds beyond all proportion the ruin wrought by Adam. Instead of breaking that which was injured (Matt. xxii. 20), the Almighty

Creator in His infinite wisdom and goodness restored ~ it to its original perfection, yea, made it better than it had been before, forming a new Adam from the ancient and giving us in Mary a second Eve. Christ alone would no doubt have been sufficient, for even now “all our sufficiency is from Him” (2 Cor. iii. 5) ; but it was not good for us that the Man should be alone (Gen. ii. 18). It seemed more congruous that as both sexes contributed to the ruin of our race, so should both have a part in the work of reparation. A truly faithful and powerful “ Mediator of God and men is the Man Christ Jesus ” (1 Tim. ii. 5) ; but the Majesty of His Godhead inspires mortals with fear. His Manhood 258 a ts PREO:

E A TERE T TE E T ee ON OET SE EET seems to be swallowed up in His Divinity, not that there is any real confusion of the Natures, but because His human affections are in a manner deified. He is the Lord to Whom we have to sing not mercy alone, but “mercy and judgment ” (Ps. c. I): because although “He learned compassion by the things which He suffered ” (Heb. v. 8) “that He might become merciful ” (Heb. ii. 17), He has also to exercise the judicial office (John v. 22). It is written, moreover, that “‘ the Lord our God is a consuming fire” (Deut. iv. 24). Not without cause, therefore, does the sinner fear to approach Him lest, “ as wax melteth before the fire, so should the wicked perish before the face of God”’ (Ps. Ixvii. 3).

From this, therefore, it ought to appear evident that the Woman pronounced “‘ blessed among women ”’ (Luke i. 28) is not without her proper function: for her also is found something to do in the work of reconciliation. So great a Mediator is Christ that we have need of another to mediate between Him and us, and for this we can find none so well qualified as Mary. A most cruel mediatrix was our mother Eve, through whom the “ old serpent ” (Apoc. xii. 9) communicated the mortal poison of sin even to the man ; but Mary is faithful, Mary offers the remedy of salvation both to men and women. The former became the means of our seduction, the latter co-operated in our reconciliation; the former was made the instrument of temptation, the latter the channel of redemption.

Why should human fragility fear to have recourse to . Mary? In her is found nothing austere, nothing to terrify ; everything about her is full of sweetness. She has forall only the sweetness of milk and the softness of wool. Review carefully in your minds the whole of the Gospel narrative, and if you can discover in Mary anything at all that appears reproachful or harsh, or any, even the very least, sign of indignation, look upon her with suspicion for the future and fear to approach her. But if, as must really be the fact, you find everything that belongs to her full of goodness and grace, redolent of mercy and meekness: oh, then return thanks to Him Who, in His compassionate loving-kindness, has given us such a mediatrix as we cannot possibly distrust. For she has “ become all things to all men” (x Cor. ix. 22), she has made herself “‘ a debtor to the wise and to the unwise” (Rom. i. 14). To all she opens wide the bosom of her mercy so that all may receive of her fulness (John i. 16) : captives deliverance, the sick health, the sad consolation, sinners pardon, the just grace, the angels joy, the whole Blessed Trinity glory, and the Person of the Son the Substance of His Human Nature: so that “there is no one that can hide himself from the heat ” of her charity (Ps. xviii. 7). Does it not seem to you, my dearest brethren, that she can be considered as the “ woman clothed with the sun”’ of whom the Beloved Disciple speaks in the Apocalypse? I allow that what follows in the prophetic vision obliges us to understand it of the Church Militant. Nevertheless, as it appears to me, we can also and not unnaturally understand it of Mary. For she in truth may be said to have clothed herself with a second sun. I mean to say: just as the material, visible sun “ riseth upon the good and the bad”’ (Matt.

v. 45) without making any distinction, so does Mary show herself full of kindness and sweetness to all and embraces the necessities of all in the limitless extent wee a Min a of her compassion, without ever inquiring into antecedent merit or demerit. She is exalted above every kind of defect ; she beyond all other creatures has risen over and transcended by a most admirable mode of elevation whatever is perishable or corruptible, so that she may be truly said to have the moon—the symbol of change and instability—under her feet. With regard to the material moon, you would not consider me to have said anything very wonderful if I told you that that was under the feet of her who, as we are obliged to believe, has been exaited above all the angelic choirs, above even the Cherubim and the Seraphim. The moon, however, is wont to be taken as the type not alone of the defect of corruption but also of human folly, and is moreover employed not infrequently to designate the Church on earth: for in its mutability it bears a resemblance to folly and corruption, and to the Church Militant in that it shines with borrowed splendour. Now both these metaphorical moons—if I may be allowed so to speak—are rightly placed under the feet of Mary, but in different ways. ‘‘ The fool changeth like the moon,” as it is written—whilst “‘ the wise man continueth as the sun” (Ecclus. xxvii. 12). For the sun possesses steadfast heat and light, whereas the moon can boast of light alone, and a light that is extremely inconstant and variable, that ‘‘ never continueth in the same state ” (Job xiv. 2). Not without reason, therefore, is Mary represented as clothed with the sun, since she has penetrated the unfathomable abyss of divine wisdom to a degree that is almost incredible; so that we can say of her that she is immersed in that ocean of inaccessible light as utterly as is possible to any created nature not deified by hypostatic union. She is plunged, I say, in that heavenly fire wherewith the Prophet’s lips were purified (Is. vi. 6, 7), and wherewith the Seraphim are inflamed.* For Mary has merited far more than the prophets or the Seraphim. To her it is due not merely to belightly touched with that fire, but to be completely surrounded with it, to be utterly enveloped and absorbed in it. Most intense, undoubtedly, is the light and heat of this Woman’s clothing, in whom everything is so beautifully bright and warm that it would be impious to suspect her of containing anything, I do not say darksome, but even obscure or otherwise than perfectly luminous; anything, I do not say tepid, but otherwise than most exceedingly ardent.

The moon of folly, therefore, is so entirely under her feet that she has nothing in common with senseless women and belongs not to the number of foolish virgins. Yea, more: even that first of fools and prince over the whole empire of folly, who, having indeed “ changed as the moon,” “lost his wisdom in his beauty ” (Ezech. xxviii. 17), even he has been trampled and crushed under Mary’s heel (Gen. iii. 15), and suffers now a most miserable servitude. For Mary is the Woman, promised of old by God, who should crush the serpent’s head with the foot of her virtue, and for whose heel he has lain in wait with many wiles, but all to no purpose (ibid.). It is through Mary alone that every impious heresy has been vanquished.t One heresiarch maintained that Christ, although brought forth by her, t Cf. Newman’s Discourses to Mixed Congregations, pages 367 et sqq.

was not formed from her flesh; another insisted with. serpentine voice (szbiJabat) that she did not bring forth the Divine Child at all, but only found Him; a third put forward the blasphemous doctrine that she ceased to be a virgin, at least after the Saviour’s birth ; whilst a fourth, unable to endure that she should becalled «the Mother of God, impicusly sought to deprive her of that crowning title. But the serpents lying in wait have been crushed, the would-be supplanters have been trodden under foot, the slanderers of Mary have been put to confusion and, behold, all generations now call her blessed (Luke i. 48). Even at the beginning and long before the time of these heretics, the dragon, in the person of King Herod, had lain in wait for the Mother whilst she was about to be delivered, in order to seize and devour her Son (Apoc. xii. 4), because there have always been enmities between the Woman’s Seed and the seed of the dragon.

But, my brethren, if you prefer to understand the Church as designated by the name of the moon, because, like the moon, it shines with a borrowed splendour, borrowed from Him Who has said, “ Without Me you can do nothing ” (John xv. 5): you have clearly indicated to you the mediatrix of whom I have just been speaking. “ A great sign appeared in heaven,” says the Evangelist, “‘a woman clothed with the sun and the moon under her feet.” O my dearest brethren, let us embrace the feet of Mary, let us prostrate ourselves at those blessed feet in devout supplication. Let us take hold of her and not let her go until she blesses us (Gen. xxxii. 26), for she surely has the power. What else is the symbolic fleece placed between the dew and the floor (Judges vi. 37), and the Woman standing between the sun and the moon, but Mary mediating between Christ and the Church? I suppose the fleece drenched with the dew does not surprise you so much as the Woman clothed with the sun. For certainly this latter image implies a very intimate relation and a very close proximity of the Woman to the sun. How indeed can a nature so delicate subsist in the midst of such a consuming fire? No wonder, O holy Moses, no wonder thou art astonished and desirest to examine this miracle more closely. Nevertheless, “ put off the shoes from thy feet” (Exod. iii. 5); lay aside the encumbrance of thy carnal thoughts, if thou wishest to approach. “ I will go,” he said, “ and see this great sight ” (ibid. 3). A great sight indeed was that—a bush burning without being consumed ; a great wonder also—a Woman clothed with the sun yet suffering no harm. It is not in accordance with the nature of a bush to be entirely surrounded with flames and remain unburnt ; nor is it possible for a woman of her own natural strength to endure to beclothed with the sun. No, this is not the province of human virtue or even of angelic : something greater is required. ‘“ The Holy Ghost shall come upon thee,” said the Archangel, speaking to the Virgin (Luke i. 35). And lest she should reply that “ God is a Spirit” (John iv. 24) and “the Lord our God a consuming fire ” (Deut. iv. 24), he went on to reassure her: “The power—not my power, nor thy power—but the power of the Most High shall overshadow thee.” No wonder, then, if under the shelter of such a divine shadow even a woman can endure to beclothed with the sun.

“ A great sign appeared in heaven : a woman clothed with the sun.” Yes, in the words of the Psalmist, she was “clothed with light as with a garment” (Ps. ciii. 2). Perhaps “the sensual man understandeth not” this, because it is spiritual and consequently seems “‘ foolishness to him” (x Cor. ii. 14). But not so did it seem to the Apostle who recommended his followers to “ put on the Lord Jesus Christ” (Rom. : xiii. 14). O Lady, how intimate is thy relation with the Sovereign Lord of all! How near, how closely united to Him thou hast merited te be! What a fulness of grace thou hast found with Him! He abideth in thee and thou in Him; thou clothest Him and art in turn clothed by Him. Thou clothest Him with the substance of thy virginal flesh and He clothes thee in return with the glory of His majesty. Thou clothest the Sun with a cloud and art clothed by the Sun with His splendour. “‘ For the Lord hath created a new thing upon the earth ” : that “a woman should compass a man” (Jer. xxxi 22), and no other man but Christ, of Whom it is said, ‘‘ Behold a Man, the Orient is His name” (Zach. vi. 12). A new thing hath the Lord created in heaven also: that a woman should appear clothed with the sun. The Mother has crowned the Son and has deserved to becrowned by Him in turn. “ Go forth, ye daughters of Sion,” says the Holy Spirit in the Canticle, “ and see King Solomon in the diadem wherewith His Mother hath crowned Him” * (Cant. fii. 11). But another time for this. Go forth now to see the Queen in the diadem wherewith her Son hath - crowned her.

f And on her head a crown of twelve stars.” Most worthy of being crowned with a diadem of stars is that august head which, surpassing in splendour all the stars of the firmament, is more an ornament to them than they are to it. And what wonder that she who is clothed with the sun should becrowned with the stars? She is encompassed “ as with the flowers of roses in the days of the spring ” (Ecclus. 1. 8) and as with the lilies of the valleys. For the Bridegroom’s “left hand is under her head and with His right He embraces her” (Cant. ii. 6). Who can appraise the jewels that adorn Mary’s crown? Who can name the stars that compose her queenly diadem ? My brethren, it is beyond the power of any man to say what is the nature of this crown and rightly to explain its constitution. ;

Far be it from me, therefore, with my very limited capacity, to be so rashly presumptuous as to endeavour to pry into this divine secret. Nevertheless, I think we may, without any impropriety, understand those twelve stars wherewith Mary is singularly adorned as designating twelve grand prerogatives of grace. For we can discover in Mary three kinds of prerogatives, which I will call the prerogatives of heaven, the prerogatives of the flesh, and the prerogatives of the heart. And if now these three constellations be multiplied by four as containing each four stars, we shall have perhaps the twelve stars which make the diadem of our glorious Queen resplendent beyond all others. Now, with regard to the first of our constellations, it seems to me I can discern the brightness of one beautiful star in Mary’s generation, of another in the angelic salutation, of a third in the descent of the

Holy Ghost upon her, and of a fourth in her unspeakable conception of the Son of God. So, too, in the second constellation four bright and beautiful stars are plainly visible: her prerogative of being the first of virgins, her virginal fecundity, her easy pregnancy, her painless child-birth. And amongst what I have ‘named the prerogatives of the heart—which constitute our third constellation—we behold shining with dazzling splendour her modest meekness, her devout humility, her magnanimous faith, her interior martyrdom. I will leave it to your own industry to examine each of these stars more particularly. For myself, I think I shall have done sufficient if I am able to point them out in a few words for your pious contemplation.

What, then, is the star which adorns with its splendour the generation of Mary? Undoubtedly it is the nobility of her descent : for she is sprung from a line of kings, from the seed of Abraham, from the illustrious stock of David. Perhaps this will seem but slight honour. Add to it therefore what is known to you all that she was given by God to her parents and ancestors as the reward of their singular sanctity, that she was promised to the Patriarchs long ages before, that she was foreshadowed in mystical wonders, and heralded from afar in prophetic oracles. For she it is who was prefigured by the rod of. Aaron what time it blossomed without roots in the earth (Num. xvii. 8) ; she it is who was typified by Gedeon’s fleece, which ‘was found saturated with dew in the midst of the dry thrashing-floor (Judges vi. 37, 38); she it is whom the Eastern Gate of Ezechiel’s prophetic vision was intended to designate, the gate that was to be opened to no man “because the Lord God of Israel hath entered in by it” (Ezech. xliv- 2); she it is, finally, who was promised by Isaias, at one time under the image of the “rod springing forth out of the root of Jesse” (Is. xi. I), at another more clearly as the Virgin that should bear a Son (Is. vii. 14). Justly, therefore, is it said with reference to this prodigy of the Woman clothed with the sun that “a great sign appeared in heaven ” (Apoc. xii. I), since, as you know, it was promised from heaven long ages before it was seen upon earth. ‘‘ The Lord Himself shall give you a sign,” said the Prophet, “ Behold a Virgin shall conceive and bear a Son ” (Is. vii. 14). Great in truth is the sign He has given us because He Who has given it is Himself so great. What created eye can contemplate the glory of this unique prerogative without being dazzled and blinded with the excess of its splendour? The very fact that she was saluted with so much reverence and humility bythe Archangel that he seemed to have beheld her already on her royal throne, exalted above all the shining ranks of the heavenly host, and to have all but worshipped this daughter of Adam—he who had been accustomed hitherto to receive the willingly-accorded worship of men: this very fact, I say, is sufficient to show us how surpassing is the merit of our own glorious Virgin and how singular her grace.

Bright too is the glory of her unparalleled motherhood, For not in iniquity did Mary conceive her Son —in this unlike all other mothers (Ps. 1. 7) : she alone amongst women conceived through the operation of grace and by the power of the Holy Spirit. And He Whom she brought forth is true God and the true Son of God, so that the Child Who was born of the Virgin is at the same time the Son of God and the Son of - man, at the same time true God and true Man: here, my brethren, you have a very abyss of light, the dazzling refulgence of which I can hardly believe it possible for even the angelic eye to endure. Besides, that which rendered particularly illustrious both the integrity of her flesh and her vow of virginity was the very novelty of her holy purpose: because, namely, in liberty of spirit going beyond all the prescriptions of the Mosaic Law, she consecrated her virginity to God by vow, that she might be spotlessly “ holy in body and in spirit ” (x Cor. vii. 34). And she proved the immovable firmness of her resolve by the constancy of will implied in her answer to the Angel’s promise of a son: “ How shall this be done because I know not man ? ” (Luke i. 34). Likely enough, the reason why she was at first troubled at the greeting of Gabriel “and thought within herself what manner of salutation this might be” (ibid. 29) was the fact that he pronounced her “blessed among women,” whereas it had ever been her wish to beblessed among virgins. Consequently, on hearing from the Angel the words, “ Blessed art thou among women,” she “ thought within herself what manner of salutation this might be,” for it seemed to her to have a suspicious sound. But the moment the danger to her virginity appeared manifest in the promise of a son, she could no longer conceal her alarm and said, ‘‘ How shall this be done, because I know not man?” Deservedly therefore, did she obtain the one blessing without forfeiting the other, so that her virginity derived a great increase of glory from her fruitfulness and her fruitfulness in like manner was enhanced by her virginity: as two stars that seem to borrow additional brightness from each other’s rays. For it is doubtless a grand thing to be a virgin ; but to be a virgin and a mother at once—that is something far greater and grander in every way.

Deservedly also was she alone spared that trial of extreme lassitude from which all other mothers suffer during the period of gestation, because she alone conceived without any experience of carnal delight. Hence, at the very beginning of her pregnancy, when other women are most grievously afflicted, we find Mary ascending the mountains with all alacrity in order to minister to her cousin Elizabeth (Luke i. 39). We read egain how she went up from Galilee to Bethlehem on the very eve of her child-birth, bearing that most precious Deposit, bearing that most light Burden, bearing Him by Whom she was herself borne. And with regard to her child-birth, how brilliant a star is that which shines out in the unparalleled exultation wherewith she brought forth her unparalleled Offspring, exempted alone amongst women from the common curse and pain that belong to parturition! If we are to estimate the value of things from their rarity, these prerogatives must beheld in highest esteem; since surely nothing more rare can be found. For truly with respect to them all Mary

Had no precursor in the years before And peerless shall remain for evermore.—SEDULIUS.

And for ourselves, dearest brethren, if we contemplate by the light of faith these glorious privileges of the Virgin Mother, they will be sure to arouse in us sentiments of admiration, veneration, and devotion, yea, and will impart to us no little consolation.

But the wonders whereof it remains to speak have to

OCTAVE OF THE ASSUMPTION 25% be imitated as well as admired. As concerns the pre- — ceding, it was not given to any of us to be promised by God or announced from heaven long before our birth “at sundry times and in. divers manners” (Heb. i. 1), nor to receive from the mouth of the Archangel Gabriel the honour of so unusual a salutation: much less can we pretend to a participation in the two others, with regard to which the Virgin seems to say like the Prophet, “ My secret to myself, my secret to myself’’ (Is. xxiv. 16). For she is the only one of whom it has ever been said, ‘‘ That Which is conceived in her is of the Holy Ghost” (Matt. i. 20) ; she is the only one to whom it has ever been said, “The Holy Which shall be born of thee shall becalled the Son of God”’ (Luke i. 35). By all means, let other “ virgins be brought to the King,” but let it be “ after her’’ (Ps. xliv. 15); for she claims the first place for herself alone. Much more is she solitary in her privilege of conceiving without corruption, of bearing without weariness, and of bringing forth without pain. Consequently, my brethren, nothing of these things is required of us. But there are certain other things which are required. For should any of us be found wanting in the meekness of modesty, or in humility of heart, or in greatness and constancy of faith, or in compassion of soul: think you we shall be able to justify our negligence by pleading that these gifts like the others are singular in Mary? No, my brethren, most assuredly we shall not. Undoubtedly, the blush on the face of a modest man is a most lovely jewel in his diadem, a most beautiful star on his brow.*

And how can anyone suppose that this grace was wanting to her who was full of grace? (Luke i. 28). Oh, yes, Mary was modest in the highest degree. This can be proved from the Gospel. For where does she ever appear garrulous? Where do we ever find her in the least degree presumptuous? She was content to stand outside the door, seeking a word with her Son, when in virtue of her authority as His Mother she might have unceremoniously entered the house where Jesus was preaching and interrupted the sermon (Matt. xii. 46). In the whole text of the four Gospels—unless my memory plays me false—Mary can be heard speaking not oftener than four times. The first occasion is where she answered the Angel, but only after she had been addressed by him once and again. The second is where she spoke to Elizabeth, in whose womb the voice of her salutation had made the unborn Baptist to leap for joy, and whilst the mother of John was magnifying Mary, Mary’s sole solicitude was to magnify the Lord (Luke i. 40-46). The third is where she complained to her Son, when He was now twelve years of age, that she and His father had been seeking Him sorrowing (Luke ii. 48). The fourth is where she spoke to Jesus and the waiters at the wedding-feast (John ii. 3-5). Her words on this last occasion gave signal proof of her natural meekness and virginal modesty. For esteeming as her own the embarrassment of her neighbour, she could not rest easy, neither could she forbear speaking to her Son of the failure of the wine. And on being apparently reproved by Him, she showed how “ meek and humble of heart ” (Matt. xi, 29) she was by answering never a word, yet without losing confidence, since she said to the waiters, “‘ Whatsoever He shall say to you, do ye ” (John ii. 5).

Have you not read how in the beginning, when the shepherds came to Bethlehem, Mary was the first to meet them? “They came with haste,’ says the _ Evangelist, “ and they found Mary and Joseph, and the Infant lying in the manger” (Luke ii. 16). So also with the Magi, as you will remember : they found the Child, but not without His Mother (Matt. ii. 11). And when Mary was bringing the Lord of the temple into the temple of the Lord, she heard much concerning Him from holy Simeon, much also that concerned herself, being “swift to hear but slow to speak” (James i. 19) ; and we are told that she “ kept all these words, pondering them in her heart” (Luke ii. Io). But on none of these occasions was she heard to utter a single syllable about the glorious mystery of the Lord’s incarnation. Woe unto us ‘ whose soul is in our nostrils”’ (Is. ii. 22)! Woe unto us who imitate the fool that “ uttereth all his mind” (Prov. xxix. I)! Woe unto us

Whose words flow out as unrestrained As water through a sieve.*

How often Mary heard her Son not only speaking to the multitude in parables (Matt. xiii. 34), but revealing to His disciples apart the mysteries of the kingdom of God! She saw Him working miracles, she . saw Him hanging on the cross, she saw Him expiring in torments, she saw Him rising from the tomb, she saw Him lastly mounting up to heaven. But how seldom in the records of all these wonders do we find

Tear o 5)? III 19 it mentioned that the voice of this most modest Virgin, of this most chaste Turtle-Dove was heard! Again, we read in the Acts of the Apostles how, after returning from the Mount of Olives, “ all were persevering with one mind in prayer.” Who? Surely if Mary happened to be present she must be mentioned first, for she is over all other creatures, both on account of her Son’s Divine dignity and by reason of the merit of her personal holiness. Yet what do we find? “ Peter and John, James and Andrew, Philip and Thomas, Bartholomew and Matthew, James of Alpheus and Simon Zelotes, and Jude, the brother of James: all these were persevering with one mind in prayer with the women and Mary the Mother of Jesus” (Acts i. 13, 14). You see, my brethren, how she made herself the last even of the women, so that she might occupy the last place of all. The apostles were indeed still carnally-minded— “for as yet the Spirit was not given to them because Jesus was not yet glorified’? (John vii. 39)—when “there arose a strife amongst them as to which of them should seem to be greater ™ (Luke xxii. 24), whilst Mary, in proportion as she surpassed all, humbled herself in all things, yea and regarded herself as the least of all. Rightly, therefore, was she from last made first who, whereas she was the greatest of all, had made herself the least of all (Matt. xx. 16). Rightly was she made mistress of all who conducted herself as the handmaid of all. And rightly was she exalted above the angels, who in her unutterable modesty and meekness had placed herself below widows and penitents, even below her from whom seven devils had been cast out (Luke viii. 2). O my dearest children, have zeal, I beg of you, have zeal for this virtue of meekness, if you love Mary; if you desire to please Mary neglect not to imitate her modesty. For there is nothing more becoming a man, nothing more proper for a Christian, above all, nothing more befitting a monk.

_ Now with regard to the Virgin’s humility, that virtue shines forth clearly enough from her meekness. These two virtues of humility and meekness are foster-sisters, suckled at the same breast, nay, they have been united yet more intimately in Him Who said, “ Learn of Me because I am meek and humble of heart ” (Matt. xi. 29). And just as pride is the mother of presumption, so it is only from sincere humility that true meekness can come. It is not, however, in her silence alone that Mary’s humility is manifest : it appears more evidently still in her words. She heard the announcement, ““ The Holy Which shall be born of thee shall becalled the Son of God,” and her only answer was: ‘‘ Behold the handmaid of the Lord” (Luke ii. 38)! She then set out on a journey to visit her cousin Elizabeth, to whom the Virgin’s incomparable glory was revealed by the Holy Spirit Himself ; so that, over-awed by the dignity of Mary, she cried out, “ Whence is this to me that the Mother of my Lord should come to me ? ” (ibid. 43). She also acknowledged the power of grace in the voice that saluted her, by adding, “‘ As soon as the voice of thy salutation sounded in my ears, the infant in my womb leaped for joy ” (ibid. 44). And she commended the faith of Mary when she said, “ Blessed art thou that hast believed, because those things shall be accomplished that were spoken to thee by the Lord”’ (ibid. 45). Magnificent eulogiums indeed! But the Virgin’s devout humility would allow her to keep nothing for herself. All was referred to Him Whose gifts were being praised in her. “Thou dost magnify me, the Mother of the Lord,” so she says in effect in answer to her cousin, “ but ‘ my soul doth magnify the Lord.’ Thou sayest that at the sound of my voice the infant in thy womb leaped for joy, but ‘my spirit hath rejoiced in God my Saviour’ (ibid. 46, 47). Yea and if thy unborn infant, as ‘ the friend of the Bridegroom, rejoiceth with joy,’ it is ‘ because of the Bridegroom’s voice’ (John iii. 29). Thou pronouncest me blessed for having believed, but the one cause both of my belief and of my blessedness is the regard of the Sovereign Goodness, so that if ‘from henceforth all generations shall call me blessed’ it is only ‘ because He hath regarded the humility of His handmaid’ (Luke i. 48).”

But, brethren, are we to suppose that St. Elizabeth erred in what she uttered under the inspiration of the ‘Spirit of God? Heaven forbid! Blessed assuredly was she whom the Lord had regard to and blessed also she that believed. In fact, we can say that Mary’s heroic faith was the noble fruit of the divine regard. For by an unutterable artifice—if the expression may be allowed—of the Holy Spirit Who came down upon her, such magnanimity of faith was united in the secret chamber of the Virgin’s heart to such profound humility that—as I have said of the union of integrity with motherhood—these two stars also received additional brightness from each other’s rays. That is to say: her abysmal humility did not diminish the magnanimity of her faith, nor did the latter prejudice the former ; but whilst remaining the humblest of all in her conceit of herself, she showed herself most magnanimous by her faith in the divine promise: she, who considered ` herself nothing better than a poor little handmaid, believed, nevertheless, with the most undoubting faith, that she was chosen by the Lord for the accomplishment of His incomprehensible design of becoming man, chosen for that most ‘‘ admirable intercourse,’’* chosen to co-operate in that unsearchable mystery ; and she was firmly persuaded that she would soon be verily and indeed the Mother of the God-Man. It is the prerogative of divine grace to be able to work this double miracle in the hearts of the elect : that humility shall not make them pusillanimous, nor magnanimity render them proud, but rather that these two virtues shall assist and enhance one another. Thus it comes about that not only no self-elation results from magnanimity but, contrariwise, humility is thereby best promoted, for men are found to be distrustful of self and grateful to their Divine Benefactor in proportion as they are magnanimous ; on the other hand, likewise, the virtue of humility does not make a man fainthearted, but on the contrary, the less one is wont to presume on his own powers, even in the smallest things, the greater shall be his reliance on the help of God in matters more important.

The + martyrdom of Mary—which, if you remember, I have enumerated in the twelfth and last place amongst the stars of her diadem—we find recorded for us both in the prophecy of Simeon and in the story

• This and the following paragraph are used for the lessons of the second nocturn on the Feast of the Seven Dolours, kept in the Cistercian Order on the Friday before Palm Sunday.— (Translator.)

of the Lord’s passion. ‘‘ Behold,” said the holy old man, speaking of the Infant Jesus, “‘ this Child is set for a sign which shall be contradicted, and thine own soul,” he added, addressing the Mother, “‘ a sword shall pierce ” (Luke ii. 34, 35). Truly, O blessed Mother, truly did the iron pierce thy soul (Ps. civ. 18), for it could not otherwise pierce the Flesh of thy Son. After the death of thy Jesus—thy Jesus, I say, because although common to all of us He is in an especial manner thine —His Soul could not be wounded by the cruel lance that opened His side—not sparing Him even in death Whom it was no longer capable of hurting—but thy soul, O Mary, it could and did transpierce. For His Soul no longer occupied His now lifeless Heart, whence thy soul could by no means be withdrawn. Consequently thy soul was transfixed with the violence of sorrow, so that thou art justly proclaimed to be more than a martyr, since the sufferings thou didst endure from the force of thy compassion far exceeded all the pains that could have been inflicted on thy flesh.

“Woman, behold thy son’ (John xix. 26). Poor Mother! Were not these words to thee as the sharpest of swords, piercing thy soul “ and reaching unto the division of the soul and the spirit” (Heb. iv. 12) ? Oh, what an exchange! John is given thee in place of Jesus, the servant in place of the Lord, the disciple for the Master, the son of Zebedee instead of the Son of God, a mere man instead of Him Who is true and very God! Oh, how the sound of those words must have pierced through thy most affectionate heart, since even the very remembrance of them is enough to break these stony, these iron hearts of ours! Wonder not, dearest brethren, that Mary is said to have _ suffered martyrdom in her soul. He alone ought to be surprised at this whosoever does not remember to have heard St. Paul mentioning amongst the worst crimes of the Gentiles that they were “‘ without affection’’ (Rom. i. 31). Far removed from such a “vice was the heart of Mary, and far removed from it also be the hearts of us, her poor servants. But perchance some one will say to me, “Did not Mary know beforehand that her Son was doomed to die”? Undoubtedly. ‘Did she not hope that He would speedily arise again from the tomb”? Most firmly. “And nevertheless, in spite of this foreknowledge and this expectation did she sorrow over her crucified Son”? Yea, and with a sorrow exceeding great. Let me ask thee, who art thou, my brother, and whence hast thou derived this wisdom that thou shouldst marvel more at Mary’s compassion than at the passion of her Son? Dost thou grant that He could die even the death of the body, and yet deny her the power of participating in His death by the affections of her heart? The Son’s death of pain was caused by love greater than which no man hath (John xv. 13), and the Mother’s death of sympathy was caused by love the like of which was never felt before in the heart of a pure creature.

O Mother of mercy, the Moon, that is, the Church on earth, prostrate at thy sacred feet, implores of thee, ‘her appointed Advocate with the Divine Sun of Justice, implores of thee with devout supplication and by all the affections of thy most pure heart, that thou wouldst obtain for her the grace “in thy light to see the light”? (Ps. xxxv. 10), that thou wouldst conciliate for her the favour of thy Son Who loves thee and has adorned thee beyond all others, investing thee with a “robe of glory (Ecclas. vi. 32) and setting “a crown of beauty upon thy head” (Ezech. xvi. 12). Thou, O Virgin, art full of all grace, full of the dew of heaven, “flowing with delights, leaning upon thy Beloved ” (Cant. viii. 5). Feed us to-day, O great Lady, feed us, thy poor mendicants, with the food of the spirit; let ‘‘the whelps also eat of the crumbs that fall from thy table” (Matt. xv. 27); give not alone Abraham’s servant but his camels also to drink from thy overflowing pitcher (Gen. xxiv. 18, I), because thou art the true Rebecca chosen and predestined for the Son of the Most High, Jesus Christ our Lord, Who is over all things, God blessed for ever. Amen.