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.

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.

But there is another portion of the original punishment of woman, which may be considered as repealed when Christ came.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 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.

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  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.]