Topic - Blessed Virgin Mary Sermon 12. The Reverence Due to the Virgin Mary

"From henceforth all generations shall call me blessed." Luke i. 43.

{127} [Note 1] TODAY we celebrate the Annunciation of the Virgin Mary; when the Angel Gabriel was sent to tell her that she was to be the Mother of our Lord, and when the Holy Ghost came upon her, and overshadowed her with the power of the Highest. In that great event was fulfilled her anticipation as expressed in the text. All generations have called her blessed [Note 2]. The Angel began the salutation; he said, "Hail, thou that art highly favoured; the Lord is with thee; blessed [Note 3] art thou among women." Again he said, "Fear not, Mary, for thou hast found favour with God; and, behold, thou shalt conceive in thy womb, and bring forth a Son, and shalt call His name Jesus. He shall be great, and shall be called the Son of the Highest." Her cousin Elizabeth was the next to greet her with her appropriate title. Though she was filled with the Holy Ghost at the time {128} she spake, yet, far from thinking herself by such a gift equalled to Mary, she was thereby moved to use the lowlier and more reverent language. "She spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb. And whence is this to me, that the mother of my Lord should come to me?" ... Then she repeated, "Blessed is she that believed; for there shall be a performance of those things which were told her from the Lord." Then it was that Mary gave utterance to her feelings in the Hymn which we read in the Evening Service. How many and complicated must they have been! In her was now to be fulfilled that promise which the world had been looking out for during thousands of years. The Seed of the woman, announced to guilty Eve, after long delay, was at length appearing upon earth, and was to be born of her. In her the destinies of the world were to be reversed, and the serpent's head bruised. On her was bestowed the greatest honour ever put upon any individual of our fallen race. God was taking upon Him her flesh, and humbling Himself to be called her offspring;—such is the deep mystery! She of course would feel her own inexpressible unworthiness; and again, her humble lot, her ignorance, her weakness in the eyes of the world. And she had moreover, we may well suppose, that purity and innocence of heart, that bright vision of faith, that confiding trust in her God, which raised all these feelings to an intensity which we, ordinary mortals, cannot understand. We cannot understand them; we repeat her hymn day after day,—yet consider for an instant in how different a mode we say it {129} from that in which she at first uttered it. We even hurry it over, and do not think of the meaning of those words which came from the most highly favoured, awfully gifted of the children of men. "My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour. For He hath regarded the low estate of His hand-maiden: for, behold, from henceforth all generations shall call me blessed. For He that is mighty hath done to me great things; and holy is His name. And His mercy is on them that fear Him from generation to generation."

Now let us consider in what respects the Virgin Mary is Blessed; a title first given her by the Angel, and next by the Church in all ages since to this day.

1. I observe, that in her the curse pronounced on Eve was changed to a blessing. Eve was doomed to bear children in sorrow; but now this very dispensation, in which the token of Divine anger was conveyed, was made the means by which salvation came into the world. Christ might have descended from heaven, as He went back, and as He will come again. He might have taken on Himself a body from the ground, as Adam was given; or been formed, like Eve, in some other divinely-devised way. But, far from this, God sent forth His Son (as St. Paul says), "made of a woman." For it has been His gracious purpose to turn all that is ours from evil to good. Had He so pleased, He might have found, when we sinned, other beings to do Him service, casting us into hell; but He purposed to save and to change us. And in like manner all that belongs to us, our reason, our affections, our pursuits, our relations in life, He {130} needs nothing put aside in His disciples, but all sanctified. Therefore, instead of sending His Son from heaven, He sent Him forth as the Son of Mary, to show that all our sorrow and all our corruption can be blessed and changed by Him. The very punishment of the fall, the very taint of birth-sin, admits of a cure by the coming of Christ.

2. But there is another portion of the original punishment of woman, which may be considered as repealed when Christ came. It was said to the woman, "Thy husband shall rule over thee;" a sentence which has been strikingly fulfilled. Man has strength to conquer the thorns and thistles which the earth is cursed with, but the same strength has ever proved the fulfilment of the punishment awarded to the woman. Look abroad through the Heathen world, and see how the weaker half of mankind has everywhere been tyrannized over and debased by the strong arm of force. Consider all those Eastern nations, which have never at any time reverenced it, but have heartlessly made it the slave of every bad and cruel purpose. Thus the serpent has triumphed,—making the man still degrade himself by her who originally tempted him, and her, who then tempted, now suffer from him who was seduced. Nay, even under the light of revelation, the punishment on the woman was not removed at once. Still (in the words of the curse), her husband ruled over her. The very practice of polygamy and divorce, which was suffered under the patriarchal and Jewish dispensation proves it.

But when Christ came as the seed of the woman, He {131} vindicated the rights and honour of His mother. Not that the distinction of ranks is destroyed under the Gospel; the woman is still made inferior to man, as he to Christ; but the slavery is done away with. St. Peter bids the husband "give honour unto the wife, because the weaker, in that both are heirs of the grace of life." [1 Pet. iii. 7.] And St. Paul, while enjoining subjection upon her, speaks of the especial blessedness vouchsafed her in being the appointed entrance of the Saviour into the world. "Adam was first formed, then Eve; and Adam was not deceived, but the woman being deceived was in the transgression." But "notwithstanding, she shall be saved through the Child-bearing;" [1 Tim. ii. 15.] that is, through the birth of Christ from Mary, which was a blessing, as upon all mankind, so peculiarly upon the woman. Accordingly, from that time, Marriage has not only been restored to its original dignity, but even gifted with a spiritual privilege, as the outward symbol of the heavenly union subsisting betwixt Christ and His Church.

Thus has the Blessed Virgin, in bearing our Lord, taken off or lightened the peculiar disgrace which the woman inherited for seducing Adam, sanctifying the one part of it, repealing the other.

3. But further, she is doubtless to be accounted blessed and favoured in herself, as well as in the benefits she has done us. Who can estimate the holiness and perfection of her, who was chosen to be the Mother of Christ? If to him that hath, more is given, and holiness and Divine favour go together (and this we are {132} expressly told), what must have been the transcendent purity of her, whom the Creator Spirit condescended to overshadow with His miraculous presence? What must have been her gifts, who was chosen to be the only near earthly relative of the Son of God, the only one whom He was bound by nature to revere and look up to; the one appointed to train and educate Him, to instruct Him day by day, as He grew in wisdom and in stature? This contemplation runs to a higher subject, did we dare follow it; for what, think you, was the sanctified state of that human nature, of which God formed His sinless Son; knowing as we do, "that which is born of the flesh is flesh," and that "none can bring a clean thing out of an unclean?" [1 John iii. 6. Job xiv. 4.]

Now, after dwelling on thoughts such as these, when we turn back again to the Gospels, I think every one must feel some surprise, that we are not told more about the Blessed Virgin than we find there. After the circumstances of Christ's birth and infancy, we hear little of her. Little is said in praise of her. She is mentioned as attending Christ to the cross, and there committed by Him to St. John's keeping; and she is mentioned as continuing with the Apostles in prayer after His ascension; and then we hear no more of her. But here again in this silence we find instruction, as much as in the mention of her.

1. It suggests to us that Scripture was written, not to exalt this or that particular Saint, but to give glory to Almighty God. There have been thousands of holy souls in the times of which the Bible history treats, {133} whom we know nothing of, because their lives did not fall upon the line of God's public dealings with man. In Scripture we read not of all the good men who ever were, only of a few, viz. those in whom God's name was especially honoured. Doubtless there have been many widows in Israel, serving God in fastings and prayers, like Anna; but she only is mentioned in Scripture, as being in a situation to glorify the Lord Jesus. She spoke of the Infant Saviour "to all them that looked for redemption in Jerusalem." Nay, for what we know, faith like Abraham's, and zeal like David's, have burned in the breasts of thousands whose names have no memorial; because, I say, Scripture is written to show us the course of God's great and marvellous providence, and we hear of those Saints only who were the instruments of His purposes, as either introducing or preaching His Son. Christ's favoured Apostle was St. John, His personal friend; yet how little do we know of St. John compared with St. Paul;—and why? because St. Paul was the more illustrious propagator and dispenser of His Truth. As St. Paul himself said, that he "knew no man after the flesh," [2 Cor. v. 16.] so His Saviour, with somewhat a similar meaning, has hid from us the knowledge of His more sacred and familiar feelings, His feelings towards His Mother and His friend. These were not to be exposed, as unfit for the world to know,—as dangerous, because not admitting of being known, without a risk lest the honour which those Saints received through grace should eclipse in our minds the honour of Him who honoured them. Had {134} the blessed Mary been more fully disclosed to us in the heavenly beauty and sweetness of the spirit within her, true, she would have been honoured, her gifts would have been clearly seen; but, at the same time, the Giver would have been somewhat less contemplated, because no design or work of His would have been disclosed in her history. She would have seemingly been introduced for her sake, not for His sake. When a Saint is seen working towards an end appointed by God, we see him to be a mere instrument, a servant though a favoured one; and though we admire him, yet, after all, we glorify God in him. We pass on from him to the work to which he ministers. But, when any one is introduced, full of gifts, yet without visible and immediate subserviency to God's designs, such a one seems revealed for his own sake. We should rest, perchance, in the thought of him, and think of the creature more than the Creator. Thus it is a dangerous thing, it is too high a privilege, for sinners like ourselves, to know the best and innermost thoughts of God's servants. We cannot bear to see such men in their own place, in the retirement of private life, and the calmness of hope and joy. The higher their gifts, the less fitted they are for being seen. Even St. John the Apostle was twice tempted to fall down in worship before an Angel who showed him the things to come. And, if he who had seen the Son of God was thus overcome by the creature, how is it possible we could bear to gaze upon the creature's holiness in its fulness, especially as we should be more able to enter into it, and estimate it, than to comprehend the infinite perfections of the Eternal {135} Godhead? Therefore, many truths are, like the "things which the seven thunders uttered," [Rev. x. 4.] "sealed up" from us. In particular, it is in mercy to us that so little is revealed about the Blessed Virgin, in mercy to our weakness, though of her there are "many things to say," yet they are "hard to be uttered, seeing we are dull of hearing." [Heb. v. 11.]

2. But, further, the more we consider who St. Mary was, the more dangerous will such knowledge of her appear to be. Other saints are but influenced or inspired by Christ, and made partakers of Him mystically. But, as to St. Mary, Christ derived His manhood from her, and so had an especial unity of nature with her; and this wondrous relationship between God and man it is perhaps impossible for us to dwell much upon without some perversion of feeling. For, truly, she is raised above the condition of sinful beings, though by nature a sinner; she is brought near to God, yet is but a creature, and seems to lack her fitting place in our limited understandings, neither too high nor too low. We cannot combine, in our thought of her, all we should ascribe with all we should withhold. Hence, following the example of Scripture, we had better only think of her with and for her Son, never separating her from Him, but using her name as a memorial of His great condescension in stooping from heaven, and not "abhorring the Virgin's womb." And this is the rule of our own Church, which has set apart only such Festivals in honour of the Blessed Mary, as may also be Festivals in honour of our Lord; the Purification commemorating His presentation in the {136} Temple, and the Annunciation commemorating His Incarnation. And, with this caution, the thought of her may be made most profitable to our faith; for nothing is so calculated to impress on our minds that Christ is really partaker of our nature, and in all respects man, save sin only, as to associate Him with the thought of her, by whose ministration He became our brother.

To conclude. Observe the lesson which we gain for ourselves from the history of the Blessed Virgin; that the highest graces of the soul may be matured in private, and without those fierce trials to which the many are exposed in order to their sanctification. So hard are our hearts, that affliction, pain, and anxiety are sent to humble us, and dispose us towards a true faith in the heavenly word, when preached to us. Yet it is only our extreme obstinacy of unbelief which renders this chastisement necessary. The aids which God gives under the Gospel Covenant, have power to renew and purify our hearts, without uncommon providences to discipline us into receiving them. God gives His Holy Spirit to us silently; and the silent duties of every day (it may be humbly hoped) are blest to the sufficient sanctification of thousands, whom the world knows not of. The Blessed Virgin is a memorial of this; and it is consoling as well as instructive to know it. When we quench the grace of Baptism, then it is that we need severe trials to restore us. This is the case of the multitude, whose best estate is that of chastisement, repentance, supplication, and absolution, again and again. But there are those who go on in a calm and unswerving course, learning day by day to love Him who has redeemed {137} them, and overcoming the sin of their nature by His heavenly grace, as the various temptations to evil successively present themselves. And, of these undefiled followers of the Lamb, the Blessed Mary is the chief. Strong in the Lord, and in the power of His might, she "staggered not at the promise of God through unbelief;" she believed when Zacharias doubted,—with a faith like Abraham's she believed and was blessed for her belief, and had the performance of those things which were told her by the Lord. And when sorrow came upon her afterwards, it was but the blessed participation of her Son's sacred sorrows, not the sorrow of those who suffer for their sins.

If we, through God's unspeakable gift, have in any measure followed Mary's innocence in our youth, so far let us bless Him who enabled us. But so far as we are conscious of having departed from Him, let us bewail our miserable guilt. Let us acknowledge from the heart that no punishment is too severe for us, no chastisement should be unwelcome (though it is a sore thing to learn to welcome pain), if it tend to burn away the corruption which has propagated itself within us. Let us count all things as gain, which God sends to cleanse away the marks of sin and shame which are upon our foreheads. The day will come at length, when our Lord and Saviour will unveil that Sacred Countenance to the whole world, which no sinner ever yet could see and live. Then will the world be forced to look upon Him, whom they pierced with their unrepented wickednesses; "all faces will gather blackness." [Joel ii. 6.] Then they will discern, what they {138} do not now believe, the utter deformity of sin; while the Saints of the Lord, who seemed on earth to bear but the countenance of common men, will wake up one by one after His likeness, and be fearful to look upon. And then will be fulfilled the promise pledged to the Church on the Mount of Transfiguration. It will be "good" to be with those whose tabernacles might have been a snare to us on earth, had we been allowed to build them. We shall see our Lord, and His Blessed Mother, the Apostles and Prophets, and all those righteous men whom we now read of in history, and long to know. Then we shall be taught in those Mysteries which are now above us. In the words of the Apostle, "Beloved, now are we the sons of God, and it doth not yet appear what we shall be; but we know that, when He shall appear, we shall be like Him, for we shall see Him as He is: and every man that hath this hope in Him, purifieth himself, even as He is pure." [1 John iii. 2, 3.] [Note 4]

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Notes

1. The Feast of the Annunciation of the Blessed Virgin Mary.
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2. [makariousi].
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3. [eulogemene].
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4. On the subject of this Sermon, vide Bishop Bull's Sermon on Luke i. 48, 49.
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