The Homilies of the Anglo-Saxon Church Part 10

The two fishes betokened the Psalms and the sayings of the prophets. The one of these announced and proclaimed Christ's advent with psalm-singing, and the other with prophecy, as if they were meat to the five barley loaves, that is, to the five legal books. The people, who were there fed, sat on the gra.s.s. The gra.s.s betokened fleshly desire, as the prophet said, "Every flesh is gra.s.s, and the glory of the flesh is as the blossom of plants." Now should everyone who will sit at G.o.d's refection, and partake of spiritual instruction, tread and press down the gra.s.s, that is, he should overpower his fleshly l.u.s.ts, and ever dispose his body to the service of G.o.d.

There were counted at that refection five thousand males; because those men who belong to the spiritual refection should be manfully made, as the apostle said; he said, "Be watchful, and stand on faith, and undertake manfully, and be bold." Though if a woman be manly by nature, and strong to G.o.d's will, she will be counted among the men who sit at the table of G.o.d.

Thousand is a perfect number, and no number extends beyond it. With that number is betokened the {191} perfection of those men who nourish their souls with G.o.d's precepts.

"Jesus then bade the remainder to be gathered, that it might not be lost; and they filled twelve baskets with the fragments." The remainder of the refection, that is the depth of the doctrine, which secular men may not understand, that should our teachers gather, that it may not be lost, and preserve in their scrips, that is, in their hearts, and have ever ready to draw forth the wisdom and doctrine both of the old law and of the new. They gathered then twelve baskets full of the fragments. The twelvefold number betokened the twelve apostles; because they received the mysteries of the doctrine, which the lay folk could not understand.

"The people, who saw that miracle, said of Christ, that he was the true prophet who was to come." In one sense they said the truth: he was a prophet, for he knew all future things, and also prophesied many things which will, without doubt, be fulfilled. He is a prophet, and he is the prophecy of all prophets, for all the prophets have prophesied of him, and Christ has fulfilled the prophecies of them all. The people saw the miracle, and they greatly wondered at it. That miracle is recorded, and we have heard it. What their eyes did in them, that does our faith in us. They saw it, and we believe it, who saw it not; and we are therefore accounted the better, as Jesus, in another place, said of us, "Blessed are they who see me not, and, nevertheless, believe in me, and celebrate my miracles."

The people said of Christ, that he was a true prophet. Now we say of Christ, that he is Son of the Living G.o.d, who was to come to redeem the whole world from the power of the devil, and from h.e.l.l-torment. The people knew not of those benefits, that they might have said that he was G.o.d, but they said that he was a prophet. We say now, with full belief, that Christ is a true prophet, and Prophet of all prophets, and that he is truly Son of the Almighty G.o.d, as mighty {193} as his Father, with whom he liveth and reigneth in unity of the Holy Ghost, ever without end to eternity. Amen.

VIII. K[=L]. APRI[=L].

ANNUNCIATIO [=S]. MARIae.

Missus est Gabrihel Angelas: et reliqua.

Ure se aelmihtiga Scyppend, see ealle gesceafta, buton aelcon antimbre, urh his wisdom gesceop, and urh his willan geliffaeste, he gesceop mancynn to i aet hi sceoldon mid gehyrsumnysse and eadmodnysse a heofenlican geince geearnigan, e se deofol mid ofermettum forwyrhte. a wear eac se mann mid deofles lotwrenc.u.m bepaeht, swa aet he tobraec his Scyppendes bebod, and wear deofle betaeht, and eal his ofspring into h.e.l.le-wite. a eah-hwaeere ofuhte am aelmihtigum G.o.de ealles mancynnes yrma, and smeade hu he mihte his hand-geweorc of deofles anwealde alysan; fori him ofhreow aes mannes, foron e he waes bepaeht mid aes deofles searo-craeftum. Ac him ne ofhreow na aes deofles hryre; foran e he naes urh nane tihtinge forlaered, ac he sylf asmeade a up-ahefednysse e he urh ahreas; and he fori a on ecnysse wuna on forwyrde waelraew deofol.

a fram fryme mancynnes cydde se aelmihtiga G.o.d, hwilon urh getacnunga, hwilon urh witegunga, aet he wolde mancynn ahreddan urh one e he ealle gesceafta mid geworhte, urh his agen Bearn. Nu waeron a witegunga swie menigfealdlice gesette on halgum gewritum, aeram e se G.o.des Sunu menniscnysse underfenge. Sume waeron eac be aere eadigan Marian gewiteG.o.de.

An aera witegunga is Isaiae, se awrat betwux his witegungum, us cweende, "Efne sceal maeden geeacnian on hire innoe, and acennan Sunu, and his nama bi geciged Emmanuhel," aet is gereht {194} on urum geeode, 'G.o.d is mid us.' Eft Ezechihel se witega geseah on his witegunge an belocen geat on G.o.des huse, and him cwae to sum engel, "is geat ne bi nanum menn geopenod, ac se Hlaford ana faer inn urh aet geat, and eft ut faer, and hit bi belocen on ecnysse." aet beclysede geat on G.o.des huse getacnode one halgan maeighad aere eadigan Marian. Se Hlaford, ealra hlaforda Hlaford, aet is Crist, becom on hire inno, and urh hi on menniscnysse wear acenned, and aet geat bi belocen on ecnysse; aet is, aet Maria waes maeden aer aere cenninge, and maeden on aere cenninge, and maeden aefter aere cenninge.

a witegunga be Cristes acennednysse and be aere eadigan Marian maeghade sindon swie menigfealdlice on aere ealdan ? gesette, and se e hi asmeagan wile, aer he hi afint mid micelre genihtsumnysse. Eac se apostol Paulus cwae, "aa aera tida gefyllednys com, a sende G.o.d Faeder his Sunu to mancynnes alysednysse." Seo wurfulle sand wear on isum daege gefylled, swa swa Cristes boc us gewissa, us cweende, "G.o.des heah-engel, Gabrihel, waes asend fram G.o.de to aere Galileiscan byrig Nazareth, to am maedene e waes Maria gehaten, and heo asprang of Dauides cynne, aes maran cyninges, and heo waes beweddod am rihtwisan Iosepe:" et reliqua.

Ure alysednysse anginn we gehyrdon on isre daegerlican raedinge, urh a we awurpon a derigendlican ealdnysse, and we sind getealde betwux G.o.des bearnum, urh Cristes flaesclicnysse. Swie aeslic anginn menniscre alysednysse waes aet a se engel wear asend fram G.o.de to am maedene, to cyenne G.o.des acennednysse urh hi; foran e se forma intinga mennisces forwyrdes waes, aa se deofol asende oerne deofol, on naeddran anlicnysse, to am frumsceapenan wife Euan, hi to beswicenne. Us becom a dea and forwyrd urh wif, and us becom eft lif and hredding urh wimman.

Se heah-engel, e cydde aes Haelendes acennednysse, waes {196} gehaten Gabrihel, aet is gereht, 'G.o.des streng,' one he bodode toweardne, e se sealm-sceop mid isum wordum herede, "Drihten is strang and mihtig on gefeohte." On am gefeohte, butan tweon, e se Haelend deofol oferwann, and middangeard him aetbraed.

"Maria waes beweddod Iosepe am rihtwisan." Hwi wolde G.o.d beon acenned of beweddodan maedene? For micclum gesceade, and eac for neode. aet Iudeisce folc heold G.o.des ? on am timan: seo ? taehte, aet man sceolde aelcne wimman e cild haefde butan rihtre aewe staenan. Nu onne, gif Maria unbeweddod waere, and cild haefde, onne wolde aet Iudeisce folc, aefter G.o.des ?, mid stanum hi oftorfian. a waes heo, urh G.o.des foresceawunge, am rihtwisan were beweddod, and gehwa wende aet he aes cildes faeder waere, ac he naes. Ac aa Ioseph undergeat aet Maria mid cilde waes, a wear he dreorig, and nolde hire genealaecan, ac ohte aet he wolde hi diglice forlaetan. aa Ioseph is smeade, a com him to G.o.des engel, and bebead him, aet sceolde habban gymene aeger ge aere meder ge aes cildes, and cwae, aet aet cild naere of nanum men gestryned, ac waere of am Halgan Gaste. Nis na hwaeere se Halga Gast Cristes Faeder, ac he is genemned to aere fremminge Cristes menniscnysse; foran e he is Willa and Lufu aes Faeder and aes Suna. Nu wear seo menniscnys urh one micclan Willan gefremmed, and is eah-hwaeere heora reora weorc untodaeledlic. Hi sind ry on hadum, Faeder, and Sunu, and Halig Gast, and an G.o.d untodaeledlic on anre G.o.dcundnysse.

Ioseph a, swa swa him se engel bebead, haefde gymene aeger ge Marian ge aes cildes, and waes hyre gewita aet heo maeden waes, and waes Cristes fostor-faeder, and mid his fultume and frofre on gehwilc.u.m ingum him enode on aere menniscnysse.

Se engel grette Marian, and cwae, aet heo waere mid G.o.des gife afylled, and aet hyre waes G.o.d mid, and heo waes gebletsod betwux wifum. Solice heo waes mid G.o.des gife {198} afylled, foron e hire waes getiod aet heo one ab?r e astealde ealle gifa and ealle sofaestnyssa. G.o.d waes mid hire, foran e he waes on hire innoe belocen, see belic ealne middangeard on his anre handa. And heo waes gebletsod betwux wifum, foran e heo, butan wiflicre bysnunge, mid wlite hyre maeghades, waes modor aes aelmihtigan G.o.des.

Se engel gehyrte hi mid his wordum, and cwae hire to, "Efne u scealt geeacnian on inum innoe, and u acenst sunu." Oncnawa nu, urh as word, sone mannan acennedne of maedenlic.u.m lichaman. His nama waes Hiesus, aet is Haelend, foran e he gehael ealle a e on hine rihtlice gelyfa. "es bi m?re, and he bi geciged Sunu aes Hexstan." Gelyfa nu, urh as word, aet he is so G.o.d of soum G.o.de, and efen-ece his Faeder, of am he waes aefre acenned butan anginne. Crist heold Dauides cynesetl, na lichamlice ac gastlice; foran e he is ealra cyninga Cyning, and rixa ofer his gecorenan menn, aeger ge ofer Israhela folc ge ofer ealle ore leodsc.i.p.as, a e on rihtum geleafan wunia; and Crist hi ealle gebrinc to his ecan rice. Israhel is gecweden, 'G.o.d geseonde,' and Iacob is gecweden, 'Forscrencend.' Nu a men e G.o.d geseo mid heora mode urh geleafan, and a e leahtras forscrenca, hi belimpa to G.o.des rice, e naefre ne ateora.

a cwae Maria to am engle, "Hu maeg aet beon aet ic cild haebbe, foran e ic nanes weres ne bruce? Ic geteohode min lif on maeghade to geendigenne: hu maeg hit onne gewuran aet ic, butan weres gemanan, cennan scyle?" a andwyrde se engel am maedene, "Se Halga Gast cym ufen on e, and miht aes Hyhstan ofersceadewa e." urh aes Halgan Gastes fremminge, swa swa we aer cwaedon, wear Crist acenned on aere menniscnysse; and Maria his modor waes ofersceadewed urh mihte aes Halgan Gastes. Hu waes heo ofersceadewod? Heo waes swa ofersceadewod aet heo waes geclaensod and gescyld wi ealle leahtras, urh {200} mihte aes Halgan Gastes, and mid heofenlic.u.m gifum gefylled and gehalG.o.d.

Se engel cwae, "aet Halige, e of e bi acenned, bi geciged G.o.des Sunu."

Witodlice ealle menn beo, swa swa se witega cwae, mid unrihtwisnysse geeacnode, and mid synnum acennede, ac ure Haelend ana waes geeacnod butan unrihtwisnysse, and butan synnum acenned; and he waes halig aerrihte swa hrae swa he mann waes, and fulfremed G.o.d, aes aelmihtigan G.o.des Sunu, on anum hade mann and G.o.d. a cwae Maria to am engle, "Ic eom G.o.des inen; getimige me aefter inum worde." Micel eadmodnys wunode on hyre mode, aa heo us cleopode. Ne cwae heo na, Ic eom G.o.des modor, oe, Ic eom cwen ealles middangeardes, ac cwae, "Ic eom G.o.des inen;" swa swa us mynega aet halige gewrit, us cweende, "onne u maere sy, geeadmed e sylfne on eallum ingum, and u gemetst gife and lean mid G.o.de." Heo cwae to am engle, "Getimige me aefter inum worde:" aet is, Gewure hit swa u segst, aet aes aelmihtigan G.o.des Sunu bec.u.me on minne inno, and mennisce edwiste of me genime, and to alysednysse middangeardes forstaeppe of me, swa swa brydguma of his brydbedde.

us becom ure Haelend on Marian inno on issum daege, e is gehaten ANNUNTIATIO SANCTAE MARIAE, aet is, Marian bodung-daeg gecweden; on am daege bodode se heah-engel Gabrihel am claenum maedene G.o.des to-cyme to mannum urh hi, and heo gelyfde aes engles bodunge, and swa mid geleafan onfeng G.o.d on hyre inno, and hine baer o middewintres maesse-daeg, and hine a acende mid sore menniscnysse, see aefre waes wunigende on G.o.dcundnysse mid his Faeder, and mid am Halgan Gaste, hi ry an G.o.d untodaeledlic.

Nu seig se G.o.dspellere, aet Maria ferde, aefter aes engles bodunge, to hire magan Elisabeth, seo waes Zacharian wif. Hi butu waeron rihtwise, and heoldon G.o.des beboda untaellice. {202} a waeron hi butan cilde, oaet hi waeron forwerede menn. a com se ylca engel Gabrihel to Zacharian syx monum aeran e he come to Marian, and cydde aet he sceolde be his ealdan wife sunu habban, Iohannem one Fulluhtere. a wear he ungeleafful aes engles bodungum. Se engel a him cwae to, "Nu u nylt gelyfan minum wordum, beo u dumb oaet aet cild beo acenned." And he a adumbode on eallum am fyrste, for his ungeleaffulnysse. "Nu com a seo eadige Maria to his huse, and grette his wif, hyre magan, Elisabeth. a mid am e aet wif gehyrde aes maedenes gretinge, a blissode aet cild Iohannes on his modor innoe, and seo moder wear afylled mid am Halgan Gaste, and heo clypode to Marian mid micelre stemne, and cwae, u eart gebletsod betwux wifum, and gebletsod is se waestm ines innoes. Hu getimode me aet mines Drihtnes moder wolde c.u.man to me? Efne mid am e seo stefn inre gretinge swegde on minum earum, a blissode min cild on minum innoe, and hoppode ongean his Drihten, e u berst on inum innoe."

aet cild ne mihte na a-gyt mid wordum his Haelend gegretan, ac he gegrette hine mid blissigendum mode. Heo cwae, "Eadig eart u, Maria, foron e u gelyfdest am wordum e e fram G.o.de gebodode waeron, and hit bi gefremmed swa swa hit e gecydd waes." a sang Maria aerrihte one lofsang e we singa on G.o.des cyrcan, aet aelc.u.m aefensange, "Magnificat anima mea Dominum,"

and for o ende. aet is, "Min sawul maersa Drihten:" et reliqua. Langsum hit bi aet we ealne isne lofsang ofertrahtnian; ac we wylla scortlice oferyrnan a digelystan word. "G.o.d awearp a rican of setle:" aet sind a modigan e hi onhebba ofer heora maee. "And he ahof a eadmodan;" swa swa Crist sylf cwae on his G.o.dspelle, "aelc aera e hine onhef, he sceal beon geeadmet; and se e hine geeadmet, he sceal beon ahafen."

"G.o.d gefyl a hingrigendan mid his G.o.dum;" swa swa {204} he sylf cwae, "Eadige beo a e sind ofhingrode and oflyste rihtwisnysse, foran e hi sceolon beon gefyllede mid rihtwisnysse." "He forlet a rican idele." aet sind a rican, a e mid modignysse a eorlican welan lufia swior onne a heofonlican. Fela riccra manna geeo G.o.de, aera e swa do swa swa hit awriten is, "aes rican mannes welan sind his sawle alysednyss." His welan beo his sawle alysednyss, gif he mid am gewitendlic.u.m gestreonum beceapa him aet ece lif, and a heofonlican welan mid G.o.de. Gif he is forgymeleasa, and besett his hiht on am eorlic.u.m welan, onne forlaet G.o.d hine idelne and aemtigne, fram am ec.u.m G.o.dnyssum.

"G.o.d underfeng his cnapan Israhel." Mid am naman syndon getacnode ealle a e G.o.de gehyrsumia mid sore eadmodnysse, a he underfeh to his werode.

"Swa swa he spraec to urum faederum, Abrahame and his ofspringe on worulda."

G.o.d behet am heahfaedere Abrahame, aet on his cynne sceolde beon gebletsod eal mancynn. Of Abrahames cynne asprang seo gesaelige Maria, and of Marian com Crist, aefter aere menniscnysse, and urh Crist beo ealle a geleaffullan gebletsode. Ne synd we na Abrahames cynnes flaesclice, ac gastlice, swa swa se apostol Paulus cwae, "Witodlice, gif ge cristene synd, onne beo ge Abrahames ofspring, and yrfenuman aefter behate." aet aeftemyste word is ises lofsanges, "On worulda;" foran e ure behat, e us G.o.d behet, urhwuna a on worulda woruld butan ende.

Uton biddan nu aet eadige and aet gesaelige maeden Marian, aet heo us geingige to hyre agenum Suna and to hire Scyppende, Haelende Criste, see gewylt ealra inga mid Faeder and mid am Halgum Gaste, a on ecnysse. Amen.

MARCH XXV.

THE ANNUNCIATION OF ST. MARY.

Missus est Gabrihel Angelus: et reliqua.

Our Almighty Creator, who created all creatures, without any matter through his wisdom, and through his will animated them, he created mankind that they might with obedience and humility merit those heavenly honours which the devil through pride had forfeited. Then was man deceived by the devil's wiles, so that he brake the command of his Creator, and was, with all his offspring, delivered to the devil into h.e.l.l-torment. Then, nevertheless, the Almighty G.o.d was grieved for the miseries of all mankind, and he meditated how he might redeem his handiwork from the power of the devil; for he took pity on man, because he had been deceived by the wiles of the devil. But he had no pity for the devil's fall, because he had not been misled by any instigation, but had himself devised the presumption through which he fell; and he therefore, to all eternity, dwelleth in perdition, a bloodthirsty devil.

Then from the beginning of mankind the Almighty G.o.d made known, sometimes by signs, sometimes by prophecies, that he would redeem mankind through him with whom he had made all creatures, through his own Son. Now there were very many prophecies recorded in the holy writings, before the Son of G.o.d a.s.sumed human nature. Some were prophesied of the blessed Mary. One of these prophecies is of Isaiah, who wrote, among his prophecies, thus saying, "Behold, a virgin shall conceive, and bring forth a son, and his name shall be called Emanuel," that is interpreted in our {195} tongue, _G.o.d is with us_. Also Ezechiel the prophet saw in his prophecy a closed gate in the house of G.o.d, and an angel said to him, "This gate shall be opened to no man, for the Lord only will go in by that gate, and again go out, and it shall be shut for ever." That closed gate in the house of G.o.d betokened the holy maidenhood of the blessed Mary. The Lord, of all lords Lord, that is Christ, entered her womb, and through her was brought forth in human nature, and that gate is shut for ever; that is, Mary was a virgin before the birth, and a virgin at the birth, and a virgin after the birth.

The prophecies of the birth of Christ and the virginity of the blessed Mary are recorded very frequently in the old law, and he who searches will there find them in great abundance. Also the apostle Paul said, "When the fullness of times came, then G.o.d sent his Son for the redemption of mankind." The glorious mission was on this day fulfilled, as the book of Christ shows us, thus saying, "The archangel of G.o.d, Gabriel, was sent from G.o.d to the Galilean city Nazareth, to the maiden who was called Mary, and she sprang from the race of David, the great king, and she was wedded to the righteous Joseph," etc.

The beginning of our redemption we heard in this daily lecture, through which we have cast off pernicious age, and are accounted among the children of G.o.d, through Christ's incarnation. A very fitting beginning of human redemption was that when the angel was sent from G.o.d to the virgin, to announce the birth of G.o.d through her; because the first cause of man's perdition was when the devil sent another devil, in likeness of a serpent, to the first-created woman Eve, for the purpose of deceiving her. Death and perdition befell us through a woman, and afterwards life and salvation came to us through a woman.

The archangel, who announced the birth of Christ, was {197} called Gabriel, which is interpreted, _G.o.d's strength_, which he announced was to come, and which the psalmist praised in these words, "The Lord is strong and mighty in battle." In the battle, without doubt, in which Jesus overcame the devil, and took from him the world.

"Mary was wedded to the righteous Joseph." Why would G.o.d be born of a wedded virgin? For a great reason, and also of necessity. The Jewish people, at that time, held G.o.d's law: the old law directed, that every woman who had a child out of lawful wedlock should be stoned. Now, therefore, if Mary had been unmarried, and had a child, the Jewish people, according to G.o.d's law, would have stoned her with stones. Therefore was she, by the providence of G.o.d, married to that righteous man, and everyone imagined that he was the child's father, but he was not. But when Joseph understood that Mary was with child, he was sad, and would not approach her, but thought that he would privily dismiss her. While Joseph was meditating this G.o.d's angel came to him, and commanded him, that he should have care both of the mother and of the child, and said, that the child was of no man begotten, but was of the Holy Ghost. Yet is the Holy Ghost not the father of Christ, but he is named to the accomplishment of Christ's humanity; for he is the Will and Love of the Father and of the Son. Now the humanity was effected through the Great Will, and is, nevertheless, the indivisible work of the Three. They are three in persons, Father, and Son, and Holy Ghost, and one G.o.d indivisible, in one G.o.dhead. Joseph then, as the angel had commanded him, had care both of Mary and of the child, and was her witness that she was a virgin; and was Christ's foster-father, and with his support and comfort served him in everything in his human state.

The angel greeted Mary, and said, that she was filled with G.o.d's grace, and that G.o.d was with her, and she was blessed among women. Verily she was filled with G.o.d's grace, for {199} it was permitted her to bear him who inst.i.tuted all grace and all truth. G.o.d was with her, for he was shut in her womb who compa.s.ses the whole earth with one hand. And she was blessed among women, for she, without female example, with the beauty of maidenhood, was mother of the Almighty G.o.d.

The angel encouraged her with his words, and said to her, "Behold thou shalt conceive, and thou shalt bear a Son." Acknowledge now, through these words, a true man, born of a maiden body. His name was Jesus, that is _Saviour_, for he shall save all those who rightly believe in him. "He shall be great, and he shall be called the Son of the Highest." Believe now, through these words, that he is true G.o.d of true G.o.d, and co-eternal with his Father, of whom he was ever begotten without beginning. Christ held David's throne, not bodily but spiritually, for he is king of all kings, and ruleth over his chosen people, both over the people of Israel and over all other nations which abide in the right faith; and Christ will bring them all to his eternal kingdom. Israel is interpreted, _Seeing G.o.d_, and Jacob is interpreted, _Withering_. Now those men who see G.o.d in their mind, through faith, and those who wither up sins, they belong to G.o.d's kingdom, which shall never fail.

Then said Mary to the angel, "How may that be that I have a child, for I have known no man? I had resolved to end my life in maidenhood: how can it then be that I, without connexion with man, shall bring forth?" Then answered the angel to the virgin, "The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee." Through the efficacy of the Holy Ghost, as we before said, Christ was born in human nature; and Mary his mother was overshadowed by the power of the Holy Ghost. How was she overshadowed? She was so overshadowed that she was purified from, and shielded against all {201} sins, by the power of the Holy Ghost, and with heavenly grace filled and hallowed.

The angel said, "The holy thing that shall be born of thee shall be called the Son of G.o.d." Verily all men are, as the prophet said, conceived in iniquity and born in sins, but our Saviour alone was conceived without iniquity, and born without sins; and he was holy as soon as he became man, and perfect G.o.d, the Son of the Almighty G.o.d, in one person man and G.o.d.

Then said Mary to the angel, "I am G.o.d's handmaid; let it betide me according to thy word." Great humility dwelt in her mind, when she thus cried. She said not, I am the mother of G.o.d, or, I am queen of the whole world, but said, "I am G.o.d's handmaid;" as the holy writ admonishes us, thus saying, "When thou art great, humble thyself in all things, and thou shalt find grace and reward with G.o.d." She said to the angel, "Let it betide me according to thy word:" that is, Be it as thou sayst, that the Son of the Almighty G.o.d enter my womb, and receive human substance from me, and proceed from me, for the redemption of the world, as a bridegroom from his bride-bed.

Thus did our Saviour enter the womb of Mary on this day, which is called Annunciatio Sanctae Mariae, which is interpreted, THE ANNUNCIATION-DAY OF MARY; on which day the archangel Gabriel announced to the pure virgin the advent of G.o.d to men through her, and she believed the angel's announcement, and so with faith received G.o.d into her womb, and bare him until midwinter's ma.s.s-day, and then brought him forth in true human nature, who was ever dwelling in divine nature with his Father and the Holy Ghost, those three one G.o.d indivisible.

Now saith the evangelist, that Mary, after the annunciation of the angel, went to her cousin Elizabeth, who was the wife of Zacharias. They were both righteous, and held G.o.d's {203} commandments blamelessly. They were both childless, till they were worn-out persons. But the same angel Gabriel came to Zacharias six months before he came to Mary, and announced that he should have a son by his aged wife, John the Baptist. But he believed not the annunciation of the angel. The angel then said to him, "Since thou wilt not believe my words, be thou dumb till the child shall be born." And he was dumb during all that time for his disbelief. "Now came the blessed Mary to his house, and greeted his wife Elizabeth, her cousin. When the woman heard the virgin's greeting, the child John rejoiced in his mother's womb, and the mother was filled with the Holy Ghost, and she cried to Mary with a loud voice, and said, Thou art blessed among women, and blessed is the fruit of thy womb. How hath it befallen me, that the mother of my Lord should come to me? Lo, when the voice of thy greeting sounded in mine ears, my child rejoiced in my womb, and leaped towards his Lord, whom thou bearest in thy womb."

The child could not yet with words greet his Lord, but he greeted him with a rejoicing mind. She said, "Blessed art thou, Mary, for thou hast believed the words that were announced to thee from G.o.d, and it shall be accomplished so as it hath been declared to thee." Then forthwith Mary sang the hymn which we sing in G.o.d's church at every evensong, "Magnificat anima mea Dominum," and so forth to the end. That is "My soul magnifieth the Lord," etc. It will be tedious for us to expound all this hymn, but we will shortly run over its most obscure words. "G.o.d hath cast the mighty from their seat:" these are the proud, who lift themselves above their degree.

"And he hath exalted the humble;" as Christ himself said in his gospel, "Everyone who exalteth himself shall be humbled; and he who humbleth himself shall be exalted."

"G.o.d filleth the hungry with his good things;" as he {205} himself said, "Blessed are they who are hungry and desirous of righteousness, for they shall be filled with righteousness." "He hath sent the rich empty away."

Those are the rich, who with pride love earthly riches more than heavenly.

Many rich men thrive to G.o.d, those who do as it is written, "The rich man's wealth is his soul's redemption." His wealth is his soul's redemption, if he with those transitory treasures buy for himself eternal life, and heavenly wealth with G.o.d. If he neglect this, and place his hope in earthly wealth, then will G.o.d send him away void and empty, from everlasting good.

"G.o.d hath received his servant Israel." By that name are betokened all those who obey G.o.d with true humility, whom he receives into his company.

"As he spake to our fathers, Abraham and his offspring for ever." G.o.d promised the patriarch Abraham, that in his race all mankind should be blessed. From the race of Abraham sprang the blessed Mary, and from Mary came Christ, according to his human nature, and through Christ shall all the faithful be blessed. We are not of Abraham's race after the flesh, but spiritually, as the apostle Paul said, "Verily if ye are christians, then are ye of Abraham's offspring, and heirs according to the promise." The last words of this hymn are "For ever;" because our promise, which G.o.d hath promised to us, continueth for ever and ever without end.

Let us now pray the blessed and happy Virgin Mary, that she intercede for us to her own Son and Creator, Jesus Christ, who governs all things with the Father and the Holy Ghost, ever to eternity. Amen.