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but it is the understanding of a man that is grey hairs, and a spotless life is old age. The just man, if he be cut short by death, shall be at rest; being made perfect in a short time, he fulfilled a long time.'1
Nay, there is a heathen writer, who knew nothing of Saints, who lays it down that even to children, to all children, a great reverence should be paid, and that on the ground of their being as yet innocent. And this is a feeling very widely felt and expressed in all countries; so much so that the sight of those who have not sinned (that is, who are not yet old enough to have fallen into mortal sin) has, on the very score of that innocent, smiling youthfulness, often disturbed and turned the plunderer or the assassin in the midst of his guilty doings, filled him with a sudden fear, and brought him, if not to repentance, at least to change of purpose.
And, to pass from the thought of the lowest to the Highest, what 1 Wisdom v.
shall we say of the Eternal God (if we may safely speak of Him at all) but that He, because He is eternal, is ever young, without a beginning, and therefore without change, and, in the fulness and perfection of His incomprehensible attributes, now just what He was a million years ago? He is truly called in Scripture the 'Ancient of Days,' and is therefore infinitely venerable; yet He needs not old. age to make him venerable; He has really nothing of those human attendants on venerableness which the sacred writers are obliged figuratively to ascribe to Him, in order to make us feel that profound abasement and reverential awe which we ought to entertain at the thought of Him.
And so of the great Mother of God, as far as a creature can be like the Creator; her ineffable purity and utter freedom from any shadow of sin, her Immaculate Conception, her ever-virginity— these her prerogatives (in spite of her extreme youth at the time when Gabriel came to her) are such as
to lead us to exclaim in the prophetic words of Scripture, both with awe and with exultation, Thou art the glory of Jerusalem and the joy of Israel; thou art the honour of our people; therefore hath the hand of the Lord strengthened thee, and therefore art thou blessed for ever.'
MARY IS SANCTA MARIA,
THE HOLY MARY
OD alone can claim the attribute of holiness. Hence we say in the Hymn, ‘Tu solus sanctus,' 'Thou only art holy.' By holiness we mean the absence of whatever sullies, dims, and degrades a rational nature; all that is most opposite and contrary to sin and guilt.
We say that God alone is holy, though in truth all His high attributes are possessed by Him in that fulness, that it may be truly said that He alone has them. Thus, as to goodness, our Lord said to the young man, 'None is good but God
alone.' He too alone is Power, He alone is Wisdom, He alone is Providence, Love, Mercy, Justice, Truth. This is true; but holiness is singled out as His special prerogative, because it marks more than His other attributes, not only His superiority over all His creatures, but emphatically His separation from them. Hence we read in the Book of Job,‘Can man be justified compared with God, or he that is born of a woman appear clean? Behold, even the moon doth not shine, and the stars are not pure, in His sight.' 'Behold, among His saints none is unchangeable, and the Heavens are not pure in His sight.'
This we must receive and understand in the first place; but secondly we know too, that, in His mercy, He has communicated in various measures His great attributes to His rational creatures, and, first of all, as being most necessary, holiness. Thus Adam, from the time of his creation, was gifted, over and above his nature as man, with the grace of God, to unite him to God, and to make him holy. Grace