Luke 1:46-55 And Mary said, My soul does magnify the Lord,… I. CONSIDER IN WHAT RESPECTS THE VIRGIN MARY IS BLESSED. 1. In her the curse pronounced on Eve was changed into a blessing. Eve was doomed to bear children in sorrow, but now this very dispensation was made the means of bringing salvation into the world. All our corruption can be blessed and changed by Christ. The very punishment of the fall, the very taint of birth-sin, admits of a cure by His advent. 2. When Christ came as the seed of the woman, He vindicated the rights and honour of His mother. 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. 3. Mary 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 expressly told), what must have been the transcendant purity of her, whom the Creator Spirit condescended to overshadow with His miraculous presence? What, think you, was the sanctified state of that human nature, of which God formed His sinless Son — knowing, as we do, that "what is born of the flesh, is flesh," and that " none can bring a clean thing out of an unclean"? II. This being so, WHY ARE WE NOT TOLD MORE ABOUT THE BLESSED VIRGIN? 1. Scripture was written, not to exalt this or that particular saint, but to give glory to Almighty God. Had Mary been more fully disclosed to us in the heavenly beauty and sweetness of the spirit within her, she would have been honoured, her gifts would have been clearly seen; but the Divine Giver would have been somewhat less contemplated, because no design or work of His would have been disclosed in her history. He would have been seemingly introduced for her own sake, not for His, and we should have been in danger of resting in the thought of her, the creature, more than God 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. 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." 2. The more we consider who 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 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 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, 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 abhoring the virgin's womb. Nothing is so calculated to impress on our minds that Christ is really partaker of our nature, and in all respects man, as to associate Him with the thought of her, by whose ministration He became our brother. (J. H. Newman, D. D.) Parallel Verses KJV: And Mary said, My soul doth magnify the Lord, |
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