 
Point I.—Mary At the age of three years, tradition tells us, Mary left her home to go and live in the Temple—not merely, as other little girls of her time, to attend the Temple school, but to dedicate herself to God, and to live continually under the shadow of His Presence, as Samuel of old had done. Her desire, even at that tender age, was to confirm her parents' dedication of her at her birth, by giving herself up entirely to God, to live a hidden life with Him away from everything, however lawful, that might disturb So, joyously and eagerly, did Mary fulfil her end of the moment. God called her, and she went to Him. She did not know what He wanted her for, nor did she seek to know. Sufficient for her that He wanted her, and was calling. At once she presented herself before Him as the little Samuel of old. "Here am I, for Thou didst call me. Speak, for Thy servant heareth." (1 Kings iii. 9.) She was ready for anything that He might want. And this should be the attitude of all who would serve Him—a constant presentation of themselves to Him for whatever He wants. This attitude can only be arrived at by the spirit of sacrifice. To be always at liberty for God's service, the soul must be disentangled from all else, free from all that would hold it back. And this means sacrifice. Mary, presenting herself at the Temple, is specially, though not exclusively, the model of those who are called to the Religious Life. But do not let us make any mistake—a Religious is not free to give himself to God because he has left parents and home and possessions. He may go through all these preliminaries, and yet not be, by any means, at God's service. The great work of disentangling the soul and setting it free is done inside the Cloister, while the Religious is learning that it is self which stands in the way, and that until that is crushed, he is not able to render to God free and joyous service, such as Mary did. And this lesson has to be learned by those outside the Cloister too, if they would follow Mary in being always ready to answer God's calls and do His biddings. It is not their home and friends and possessions that they are asked to quit, but themselves. God will constantly want them in the midst of their busy lives, and they will never be too much occupied or engrossed to answer His calls, if self is out of the question. "Present Point II.—Joachim and Anne Her parents did not thwart her in her wish. They had made their sacrifice three years before, and they were not likely to take it back now. They had probably told Mary the story of their long, childless years; of their earnest prayers to God; and of their promise to give the child back to Him should He bless them with one. They would have told her, too, that they had offered her to God at birth, and that, as soon as she was old enough, she would present herself in God's Temple, as something dedicated to His service. And now, to-day, they accompany their little one to the "holy dwelling-place" where she is to "minister before Him," and watch her climbing the Temple steps, at the top of which the Priest is waiting to receive her in God's name. Desolate though their home would now be, Joachim and Anne would rather have it so than interfere in any way with the call of God to their child. They recognised that God has His rights, and that these must come first. What an honour God shows to parents, when He gives a vocation to a child of theirs; and what a blessing is thereby bestowed on the whole family! And surely, if there is merit laid up for the one who, in answer to God's call, leaves father, mother, brother, sister, friend, to follow Him, there is merit also for those who make perhaps an equally great sacrifice, even if it is somewhat grudgingly made. God will not forget the hearts and homes which Children sometimes give themselves unnecessary pain by presuming too readily that their parents' consent will be withheld. They will often find their parents more ready than they think to make the sacrifice. It is not likely that God would give a vocation in a family without making some sort of preparation there for it. His ways are not our ways, and so it happens that there are many surprises. Point III.—Mary's Vow It is not known exactly when she made it—probably not on the day of her Presentation. She would take then the Temporary Vow of Virginity, as all the pupils at the Temple school did till they left to be married. But some time during her stay in the Temple, Mary, probably unknown to anyone but God, Who inspired her, took a vow of Perpetual Virginity. She could keep nothing back from God; He must have all. She presented herself "wholly acceptable unto God." To understand what a strange thing this Vow of Mary's was, we must remember that in those days everyone married, even priests and High Priests, and everyone hoped—and especially now that the expectation was getting keener—that his would be the favoured family in which the Messias was to be born. Mary had more reason to hope than many others, for was she not of the tribe of Judah, and of the House of David? Yet she took a vow which cut her off from all hope that this greatest of blessings would be hers. Why? Because her sacrifice of self was perfect. Self was laid entirely on one side, and, as a consequence, her humility was so great that she never thought it possible that the honour of being the May there not be a warning here for those who, having, in imitation of Mary, taken the Vow of Virginity, desire too ardently to be the "spiritual Mothers of children"? Mary had no such desires. Her whole desire was for union with God—there was not a tinge of self in it. The soul which thinks itself unworthy of being used is the one God uses, the soul which is wrapped up in seeking after its own perfection, hiding itself in its interior life, living its life in solitude with God and for God. Blessed are the Mothers of spiritual children! Yes, but rather blessed are they who hear the word of God and keep it. There should be no limit to our zeal for souls, but it should be
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