From the example of Christ, his blessed Mother, and the apostles,
St. Thomas shows[8] that state to be in itself the most perfect which
joins together the functions of Martha and Mary, or of the active
and contemplative life. This is endeavored by those persons who so
employ themselves in the service of their neighbor, as amidst their
external employs or conversation often to raise their minds to God,
feeding always on their heavenly invisible food, as the angel did
in Toby’s company on earth. Who also, by the practice and love of
daily recollection and much solitude, fit themselves to appear in
public; and who by having learned the necessary art of silence in
its proper season, and by loving to speak little among men,[9] study
to be in the first place their own friends, and by reflection and
serious consideration to be thoroughly acquainted with themselves,
and to converse often in heaven.[10] Such will be able to acquit
themselves of external employs without prejudice to their own virtue,
when called to them by duty, justice, or charity. They may avoid
the snares of the world, and sanctify their conversation with men.
Of this the Blessed Virgin is to us a perfect model in the visit
paid to her cousin Elizabeth, as St. Francis of Sales takes notice,
who borrowed from this mystery the name which he gave to his Order
of nuns, who, according to the first plan of their institute, were
devoted to visit and attend on the sick.
The angel Gabriel, in the mystery of the Annunciation, informed the
mother of God, that her cousin Elizabeth had miraculously conceived,
and was then in the sixth month of her pregnancy. The Blessed
Virgin, out of humility, concealed the favor she had received and
the wonderful dignity to which she was raised by the incarnation
of the Son of God in her womb; but in the transport of her holy
joy and gratitude, she would go to congratulate the mother of the
Baptist; with which resolution the Holy Ghost inspired her for his
great designs in favor of her Son’s precursor not yet born. _Mary_
therefore _arose_, saith St. Luke, _and with haste went into the
hilly-country into a city of Juda; and entering into the house of
Zachary saluted Elizabeth_. She made this visit to a saint, because
the company of the servants of God is principally to be sought,
from whose example and very silence the heart will always treasure
up something, and the understanding receive some new light and
improvement in charity. As glowing coals increase their flame by
contact, so is the fire of divine love kindled in a fervent soul by
the words and example of those who truly love God. In this journey
what lessons of humility does the holy Virgin give us! She had been
just saluted mother of God, and exalted above all mere creatures,
even the highest seraphim of heaven; yet far from being elated with
the thoughts of her incomprehensible dignity, she appears but the
more humble by it. She prevents the mother of the Baptist in this
office of charity; the mother of God pays a visit to the mother of
her Son’s servant; the Redeemer of the world goes to his precursor.
What a subject of confusion is this to the pride of the children
of the world! who, not content with the rules of respect which the
law of subordination requires, carry their vanity to an excess of
ceremoniousness contrary even to good manners, and to the freedom of
conversation, which they make an art of constraint and of torture
both to themselves and others; and in which they seek not any duty
of piety or improvement in virtue, but loathsome means of foolish
flattery, the gratification of vanity, or that dissipation of mind
which continually entertains it with trifles and idleness, and is an
enemy to serious consideration and virtue.
When the office of charity called upon Mary, she thought of no
dangers or difficulties in so painful and long a journey of above
fourscore miles from Nazareth in Galilee to Hebron, a sacerdotal
city in the mountainous country on the western side of the tribe of
Juda. The inspired writer takes notice, that she went with haste or
with speed and diligence, to express her eagerness to perform this
good office. Charity knows not what sloth is, but always acts with
fervor. She likewise would hasten her steps out of modesty, not
choosing to appear abroad, but as compelled by necessity or charity;
not travelling out of vanity, idleness, or curiosity, but careful in
her journey to shun the dissipation of the world, according to the
remarks of St. Ambrose. Whence we may also gather with what care she
guarded her eyes, and what was the entertainment of her pious soul
with God upon the road. Being arrived at the house of Zachary, she
entered it, and saluted Elizabeth. What a blessing did the presence
of the God-man bring to this house, the first which he honored in
his humanity with his visit! But Mary is the instrument and means by
which he imparts to it his divine benediction; to show us that she is
a channel through which he delights to communicate to us his graces,
and to encourage us to ask them of him through her intercession.
At the voice of the mother of God, but by the power and grace of
her Divine Son, in her womb, Elizabeth was filled with the Holy
Ghost and the infant in her womb was sanctified; and miraculously
anticipating the use of reason, knew by divine inspiration the
mystery of the incarnation, and who it was that came to visit him.
From this knowledge he conceived so great, so extraordinary a joy as
to leap and exult in the womb.[11] If Abraham and all the ancient
prophets exulted only to foresee in spirit that day when it was at
the distance of so many ages, what wonder the little Baptist felt
so great a joy to see it then present! How eagerly did he desire
to take up his office of precursor, and already to announce to men
their Redeemer that he might be known and adored by all! But how do
we think he adored and reverenced him present in his mother’s womb?
and what were the blessings with which he was favored by him? He was
cleansed from original sin, and filled with sanctifying grace, was
made a prophet, and adored the Messiah before he was yet born.
At the same time Elizabeth was likewise filled with the Holy Ghost;
and by his infused light, she understood the great mystery of the
Incarnation which God had wrought in Mary, whom humility prevented
from disclosing it even to a saint, and an intimate friend. In
raptures of astonishment, Elizabeth pronounced her blessed above all
other women, she being made by God the instrument of his blessing to
the world, and of removing the malediction which through Eve had been
entailed on mankind. But the fruit of her womb she called blessed
in a sense still infinitely higher, he being the immense source of
all graces, by whom only Mary herself was blessed. Elizabeth, then
turning her eyes upon herself, cried out--_Whence is this to me that
the mother of my Lord should come to me?_ She herself had conceived
barren and by a miracle; but Mary, a virgin, and by the Holy Ghost;
she conceived one greater than the prophets, but Mary the eternal
Son of God, himself true God. The Baptist, her son, used the like
exclamation to express his confusion and humility when Christ came to
be baptized by his hands. In the like words and profound sentiments
ought we to receive all the visits of God in his graces, especially
in the holy sacraments. Elizabeth styles Mary, Mother of her Lord,
that is, mother of God; and she foretells that all things would
befall her and her Son which had been spoken by the prophets.
Mary hearing her own praise, sunk the lower in the abyss of her
nothingness, and converting all good gifts to the glory of God, whose
gratuitous mercy had bestowed them, in the transport of her humility,
and melting in an ecstasy of love and gratitude, burst into that
admirable canticle called the _Magnificat_. It is the first record in
the New Testament, and both in the noble sentiments which compose it,
and in the majesty of the style, surpasses all those of the ancient
prophets. It is the most perfect model of thanksgiving and praise for
the incarnation of the Son of God, and the most precious monument of
the profound humility of Mary. In it she glorifies God with all the
powers of her soul for his boundless mercies, and gives to him alone
all the glory. In the spiritual gladness of her heart she adores her
Saviour, who had cast his merciful eyes upon her lowliness. Though
all nations will call her blessed, she declares that nothing is her
due but abjection, and that this mystery is the effect of the pure
power and mercy of God; and that he who had dethroned tyrants, fed
the hungry in the wilderness, and wrought so many wonders in favor of
his people, had now vouchsafed himself to visit them, to live among
them, to die for them, and to fulfil all things which he had promised
by his prophets from the beginning. Mary stayed with her cousin
almost three months; after which she returned to Nazareth.
* * * * *
Whilst with the Church we praise God for the mercies and wonders
which he wrought in this mystery, we ought to apply ourselves to the
imitation of the virtues of which Mary sets us a perfect example.
From her we ought particularly to learn the lessons by which we shall
sanctify our visits and conversation; actions which are to so many
Christians the sources of innumerable dangers and sins. We must shun
not only scurrilous and profane discourse, but whatever is idle,
light, airy, or unprofitable; whilst we unbend our mind, we ought
as much as possible to see that conversation which is conducive
to the improvement of our hearts or understandings, and to the
advancement of virtue and solid useful knowledge. If we suffer our
mind to be puffed up with empty wind, it will become itself such as
is the nourishment upon which it feeds. We should shun the vice of
talkativeness, did we but consult that detestable vanity itself which
betrays us into this folly. For nothing is more tyrannical or more
odious and insupportable in company than to usurp a monopoly of the
discourse. Nothing can more degrade us in the opinion of others than
for us to justle, as it were, for the word; to vent all we have in
our hearts, at least a great deal that we ought to conceal there; and
without understanding ourselves, or taking a review of our meaning
or words, to pour out embryos of half-formed conceptions, and speak
of the most noble subjects in an undress of thoughts. What proofs
of our vanity and folly, what disgraces, what perplexities, what
detractions, and other evils and sins should we avoid, if we were but
sparing and reserved in our words! If we find ourselves to swell with
an itch of talking, big with our own thoughts, and impatient to give
them vent, we must by silence curb this dangerous passion, and learn
to be masters of our words.