CHAPTER VIII.
ET JESUM BENEDICTUM FRUCTUM VENTRIS TUI NOBIS POST HOC EXILIUM OSTENDE.
And after this our exile, show us the blessed fruit of thy womb, Jesus.
SECTION I.
MARY RESCUES HER SERVANTS FROM HELL.
It is impossible that a servant of Mary who faithfully honors her and recommends himself to her should be lost. This proposition at first sight may appear to some persons extravagant. But I would beg them not to condemn it before reading what will hereafter be said on this point. When it is said that a devoted servant of Mary cannot be lost, those servants are not intended who abuse their devotion by sinning with less fear. Therefore it is unjust to say, as some do who disapprove extolling the mercy of Mary to sinners, that by so doing they are encouraged to sin the more; for such presumptuous persons for their presumption merit punishment and not mercy. It is understood, then only of those of her servants who, with the desire to amend, faithfully honor and commend themselves to the mother of God. That these should be lost is, I say, morally impossible. And I find Father Crasset has affirmed the same thing in his book upon devotion to Mary;[653] and before him Vega,[654] Mendoza,[655] and other theologians. And that we may know that they have not spoken unadvisedly, let us see what the Doctors and Saints have said on this subject. Let no one be surprised if I here quote several sentences, of different authors, containing the same thing; for I have wished to record them all, in order to show how unanimously all writers agree on this point. St. Anselm says, that as he who is not devoted to Mary and protected by her cannot be saved, so it is impossible that he should be condemned who recommends himself to the Virgin, and is regarded by her with affection.[656] St. Antoninus asserts the same thing in nearly the same words: As it is impossible that those from whom Mary turns away her eyes of compassion should be saved, so it must be that all those towards whom she turns her eyes, and for whom she intercedes, shall be saved and glorified.[657] This saint adds, then, that the servants of Mary must necessarily be saved.
Let us note, however, the first part of the statements of these saints, and let those tremble who little esteem, or abandon through negligence, devotion to this divine mother. They say that it is impossible for those to be saved who are not protected by Mary. And this is also asserted by others, as the blessed Albertus Magnus: All those who are not thy servants, oh Mary, shall perish: “Gens quæ non servierit tibi peribit.”[658] St. Bonaventure, too: He who neglects the service of Mary shall die in sin.[659] And in another place: He who has not recourse to thee, oh Lady, will not reach paradise.[660] And on Psalm xcix. the saint goes so far as to say that those from whom Mary turns away her face, not only will not be saved, but can have no hope of salvation.[661] And before this St. Ignatius, the martyr, said the same thing, asserting that a sinner cannot be saved except by means of the holy Virgin, who, on the other hand, saves by her merciful intercession many that would be condemned by the divine justice.[662] Some persons doubt whether this passage is from St. Ignatius; at least Father Crasset says that St. John Chrysostom has adopted it as his own.[663] It is also repeated by the Abbot of Celles.[664] And in the same sense the holy Church applies to Mary these words of Proverbs: All that hate me love death: “Omnes qui me oderunt, diligunt mortem.”[665] For, as Richard of St. Laurence says, commenting on the words: She is like the merchant’s ship:[666] all those who are out of this ship shall be submerged in the sea of this world.[667] Even the heretic Œcolampadius esteemed neglect of devotion in any one to the mother of God as a certain sign of reprobation; hence, he said: Let it never be heard of me that I am averse to Mary, to be ill affected towards whom I should think a certain sign of a reprobate mind.[668]
On the other hand, Mary says: He that hearkeneth to me shall not be confounded.[669] He who has recourse to me, and listens to what I say to him, shall not be lost. From which St. Bonaventure said: Oh, Lady, those who are mindful to honor thee, shall be far from perdition.[670] Even when, as St. Hilary says, they have hitherto deeply offended God.[671]
Hence the devil strives so hard with sinners, in order that, having lost divine grace, they may also lose devotion to Mary. Sarah, seeing Isaac playing with Ishmael, who was teaching him evil habits, asked Abraham to send him away, and his mother Agar also: “Cast out this bond-woman and her son.”[672] She was not satisfied that the son alone should leave the house without the mother, fearing lest the son would come to visit his mother, and thus continue to frequent the house. In like manner, the devil is not satisfied with seeing Jesus cast out from a soul, if he does not see the mother also cast out: “Cast out this bond-woman and her son.” Otherwise he fears that the mother, by her intercession, may again obtain the return of her son. And he has cause to fear, for as the learned Father Paciucchelli remarks: He who is faithful in honoring the mother of God, through Mary, will soon receive him.[673] Therefore rightly was the devotion to our Lady called by St. Ephrem: The passport of escape from hell: “Charta libertatis.”[674] The divine mother was also named by him: The protectress of the condemned: “Patrocinatrix damnatorum.” And with truth St. Bernard says, that Mary is neither wanting in the power nor the will to save us.[675] Not in the power, because it is impossible that her prayers should not be heard, as St. Antoninus asserts;[676] and St. Bonaventure says also, that her requests cannot be unavailing, but obtain for her what she wishes: Quod quærit invenit et frustrari non potest.[677] Not in the will to save us, for Mary is our mother, and desires our salvation more than we desire it ourselves. If this is then true, how can it ever happen that a servant of Mary should be lost? He may be a sinner, but if, with perseverance and a desire for amendment, he commends himself to this good mother, she will take care to obtain for him light to guide him out of his bad state, contrition for his sins, perseverance in goodness, and finally a good death. And is there any mother who would not rescue her child from death, if she could do it by praying his judge for mercy? And can we believe that Mary, the most loving mother possible to her servants, would fail to rescue one of them from eternal death, when she can do it so easily?
Ah, devout reader, let us thank the Lord, if we find that he has given us the love of the queen of heaven, and confidence in her; for God, as St. John Damascene says, does not grant this grace except to those whom he wishes to save. These are the beautiful words of the saint, with which he would quicken his own and our hope: Oh mother of God, if I place my confidence in thee I shall be saved. If I am under thy protection, I have nothing to fear, because to be thy servant is to have certain arms of salvation, which God only grants to those whom he will save.[678] Hence Erasmus thus salutes the Virgin: Hail, terror of hell! hail, hope of Christians! confidence in thee secures salvation.[679]
Oh, how much it grieves the devil to see a soul persevering in its devotion to the divine mother! We read in the life of Father Alphonsus Alvarez, who had a special devotion to Mary, that being in prayer, and finding himself tormented by impure temptations with which the devil afflicted him, the enemy said to him: Quit thy devotion to Mary, and I will cease to tempt thee.
The Lord revealed to St. Catherine of Sienna, as we read in Blosius, that he, in his goodness, had granted to Mary, from love to his only begotten Son, whose mother she is, that not even one sinner, who commends himself devoutly to her, should be the prey of hell.[680] The Prophet David, too, prayed to be rescued from hell, for the honor in which he held Mary: “I have loved, oh Lord, the beauty of thy house; take not away my soul with the wicked.”[681] He says of thy house, “Domus tuæ,” because Mary was, indeed, that house of God, which he himself, when he became man, built on this earth for his habitation, and for the place of his rest, as we read in Proverbs: Wisdom hath built herself a house.[682] No, he surely will not be lost, says St. Ignatius, the martyr, who is constant in his devotion to this virgin mother.[683] And this is confirmed by St. Bonaventure, who says: Oh Lady, those who love thee enjoy great peace in this life, and in the other they shall not see eternal death.[684] No, for it never did, and never will happen, as the devout Blosius assures us, that an humble and constant servant of Mary will be lost.[685]
Oh, how many would have been eternally condemned, or remained in obstinacy, if Mary had not interceded with her Son to exercise mercy! Thus says Thomas à Kempis.[686] And it is the opinion of many doctors, especially of St. Thomas, that the divine mother has obtained from God a reprieve for many persons who had even died in mortal sin, and their return to life to do penance. We have many examples of this given by writers of good authority. Among others, Flodoard, who lived about the ninth century, narrates, in his chronicles,[687] that one Adelman, a deacon, who appeared to be dead, was about to be buried, when he returned to life, and said, that he had seen the place in hell to which he had already been condemned; but that, through the intercession of the blessed Virgin, he had been sent back to earth to do penance. Surius also relates, that a Roman citizen, named Andrew, had died without doing penance, and that Mary had obtained his return to life that he might procure pardon.[688] Pelbart, moreover, relates, that in his time, when the Emperor Sigismund was crossing the Alps with his army, a voice was heard, proceeding from a dead body, of which only the bones remained, asking for confession, and saying, that the mother of God, to whom he had been devoted whilst he was a soldier, had obtained for him that he should live in those bones until he had made his confession. Having confessed, he died.[689] These and similar examples must not serve as encouragement for some rash person who would live in sin, in the hope that Mary would free him from hell, even if he should die in sin; for as it would be a great folly to throw one’s self into a well, in the hope that Mary would save us from death, because the Virgin has rescued some persons under similar circumstances; thus a greater folly would it be for one to run the risk of dying in sin, on the presumption that the holy Virgin would rescue him from hell. But these examples should serve to strengthen our confidence by the consideration, that if the intercession of this divine mother could deliver those from hell—even those who have died in sin—how much more will it prevent those from falling into hell who in life have recourse to her with the intention to amend and serve her faithfully?
Then, oh our mother, let us say with St. Germanus: What will become of us who are sinners, but who wish to amend and have recourse to thee, who art the life of Christians?[690] Let us, oh Lady, hear what St. Anselm says of thee, that he will not be lost for whom thou hast once offered thy prayers.[691] Pray, then, for us, and we shall be saved from hell. Who will tell me, says Richard of Victor, that when I am presented at the divine tribunal, the Judge will not be favorable to me, if I shall have thee to defend my cause, oh mother of mercy?[692] And the blessed Henry Suso declared, that he had placed his soul in the care of Mary, and he said, that if the Judge wished to condemn him, he would have the sentence pass through the hands of Mary.[693] For he hoped that when the sentence of condemnation should fall into the kind hands of the Virgin, its execution would certainly be prevented. I ask and hope the same for myself, oh my most holy queen. Whence I will always repeat with St. Bonaventure: Oh Lady, in thee I have placed all my hopes, therefore I securely hope not to be lost, but safe in heaven to praise and love thee forever.[694]
EXAMPLE.
In the year 1604 there lived in a city of Flanders two young students, who, instead of attending to their studies, gave themselves up to excesses and dissipation. One night, having gone to the house of a woman of ill fame, one of them, named Richard, after some time returned home, but the other remained. Richard having gone home, was undressing to go to rest, when he remembered that he had not recited that day, as usual, some “Hail Marys.” He was oppressed with sleep and very weary, yet he roused himself and recited them, although without devotion, and only half awake. He then went to bed, and having just fallen asleep, he heard a loud knocking at the door, and immediately after, before he had time to open it, he saw before him his companion, with a hideous and ghastly appearance. “Who are you?” he said to him. “Do you not know me?” answered the other. “But what has so changed you? you seem like a demon.” “Alas!” exclaimed this poor wretch, “I am damned.” “And how is this?” “Know,” he said, “that when I came out of that infamous house, a devil attacked me and strangled me. My body lies in the middle of the street, and my soul is in hell. Know that my punishment would also have been yours, but the blessed Virgin, on account of those few ‘Hail Marys’ said in her honor, has saved you. Happy will it be for you, if you know how to avail yourself of this warning, that the mother of God sends you through me.” After these words he opened his cloak, showed the fire and serpents that were consuming him, and then disappeared. Then the youth, bursting into a flood of tears, threw himself with his face on the ground, to thank Mary, his deliverer, and while he was revolving in his mind a change of life, he hears the matin bell of a neighboring Franciscan Monastery. “It is there,” he exclaimed, “that God calls me to do penance.” He went immediately to the convent to beg the fathers to receive him. Knowing how bad his life had been, they objected. But after he had related the circumstance which had brought him there, weeping bitterly all the while, two of the fathers went out to search in the street, and actually found there the dead body of his companion, having the marks of strangulation, and black as a coal. Whereupon the young man was received. Richard from that time led an exemplary life. He went into India to preach the faith; from thence passed to Japan, and finally had the good fortune and received the grace of dying a martyr for Jesus Christ, by being burned alive.[695]
PRAYER.
Oh Mary! oh my most dear mother! in what an abyss of evil I should find myself, if thou, with thy kind hand, hadst not so often preserved me! Yea, how many years should I already have been in hell, if thou, with thy powerful prayers, hadst not rescued me! My grievous sins were hurrying me there; divine justice had already condemned me; the raging demons were waiting to execute the sentence; but thou didst appear, oh mother, not invoked nor asked by me, and hast saved me. Oh my dear deliverer, what return can I make thee for so much grace and so much love? Thou hast overcome the hardness of my heart, and hast drawn me to love thee and confide in thee. And oh, into what an abyss of evils I afterwards should have fallen, if thou, with thy kind hand, hadst not so many times protected me from the dangers into which I was on the brink of falling! Continue, oh my hope, continue to save me from hell, but first of all from the sins into which I might again fall. Do not permit that I shall have to curse thee in hell. My beloved Lady, I love thee, and how can thy goodness endure to see one of thy servants who loves thee, lost? Ah, obtain for me the grace to be no longer ungrateful to thee and to my God, who for love of thee hath granted me so many favors. Oh Mary, what dost thou say to me? Shall I be lost? I shall be lost if I leave thee. But who will any more venture to forsake thee? Shall I ever forget thy love for me? Thou, after God, art the love of my soul. I dare live no longer without loving thee. I bless thee! I love thee! and I hope that I shall always love thee in time and in eternity, oh creature most beautiful! most holy! most sweet! most amiable of all creatures in this world! Amen.
SECTION II.
MARY ASSISTS HER SERVANTS IN PURGATORY.
Too happy are the servants of this most kind mother, since not only in this world they are aided by her, but also in purgatory they are assisted and consoled by her protection. For succor being there more needed, because they are in torment and cannot help themselves, so much the more does this mother of mercy strive to help them. St. Bernardine of Sienna says, that in that prison of souls who are spouses of Jesus Christ, Mary has a certain dominion and plenitude of power to relieve them, as well as deliver them from their pains.[696]
And, in the first place, as to relieving them, the same saint, applying the words of Ecclesiasticus: I have walked in the waves of the sea: “In fluctibus maris ambulavi,”[697] adds, visiting and relieving the necessities and sufferings of my servants, who are my children.[698] St. Bernardine says, that the pains of purgatory are called waves, because they are transitory, unlike the pains of hell, which never end; and they are called waves of the sea, because they are very bitter pains. The servants of Mary tormented by those pains are often visited and succored by her. See, then, how important it is, says Novarino, to be a servant of this good Lady; for she never forgets such when they are suffering in those flames. And although Mary succors all the souls in purgatory, yet she always obtains more indulgences and alleviations for those who have been especially devoted to her.[699]
This divine mother, in her revelations to St. Bridget, said: “I am the mother of all the souls in purgatory; and all the sufferings which they merit for the sins committed in life are every hour, while they remain there, alleviated in some measure by my prayers.”[700] This kind mother sometimes condescends even to enter into that holy prison, to visit and console these her afflicted children. I have penetrated into the bottom of the deep: “Profundum abyssi penetravi,” as we read in Ecclesiasticus;[701] and St. Bonaventure, applying these words, adds: I have penetrated the depth of this abyss, that is, of purgatory, to relieve by my presence those holy souls.[702] Oh, how kind and beneficent is the holy Virgin to those who are suffering in purgatory! says St. Vincent Ferrer; through her they receive continual consolation and refreshment.[703]
And what other consolation have they in their sufferings than Mary, and the help of this mother of mercy? St. Bridget one day heard Jesus saying to his mother: “Thou art my mother, thou art the mother of mercy, thou art the consoler of those who are in purgatory.”[704] And the blessed Virgin herself said to St. Bridget, that as a poor sick person, suffering and deserted on his bed, feels himself refreshed by some word of consolation, so those souls feel themselves consoled in hearing only her name.[705] The name alone of Mary, a name of hope and salvation, which these beloved children often invoke in that prison, is for them a great comfort. But, then, says Novarino, the loving mother, on hearing herself invoked by them, adds her prayers to God, by which these souls receive comfort, and find their burning pains cooled as if by dew from heaven.[706]
But not only does Mary console and succor her servants in purgatory; she also releases them from this prison, and delivers them by her intercession. From the day of her glorious assumption, in which that prison is said to have been emptied,[707] as Gerson writes; and Novarino confirms this by saying, that many weighty authors relate that Mary, when about to ascend to paradise, asked this favor of her Son, that she might take with her all the souls that were then in purgatory;[708] from that time, says Gerson, the blessed Virgin has possessed the privilege of freeing her servants from those pains. And this also is positively asserted by St. Bernardine, who says that the blessed Virgin has the power of delivering souls from purgatory by her prayers and the application of her merits, especially if they have been devoted to her.[709] And Novarino says the same thing, believing that by the merits of Mary, not only the torments of these souls are assuaged, but also abridged, the time of their purgation being shortened by her intercession:[710] and for this it is enough that she presents herself to pray for them.
St. Peter Damian relates,[711] that a certain lady, named Marozia, after death, appeared to her godmother, and told her that on the day of the Assumption of Mary she had been released by her from purgatory, with a multitude of souls exceeding in number the whole population of Rome. St. Denis the Carthusian relates, that on the festivals of the birth and resurrection of Jesus Christ, Mary descends into purgatory, accompanied by troops of angels, and releases many souls from their torments.[712] And Novarino believes that the same thing happens on every solemn festival of the holy Virgin.[713]
Every one has heard of the promise made by Mary to Pope John, to whom she appeared, and ordered him to make known to all those who should wear the sacred scapular of Carmel, that on the Saturday after their death they should be released from purgatory. And this was proclaimed by the same pontiff, as Father Crasset relates,[714] in a bull which he published. It was also confirmed by Alexander V., Clement VII., Pius V., Gregory XIII., and Paul V., who, in 1612, in a bull said: “That Christians may piously believe that the blessed Virgin will aid by her continual intercession, by her merits and special protection, after death, and principally on Saturday, which is a day consecrated by the Church to the blessed Virgin, the souls of the members of the confraternity of holy Mary of Mount Carmel, who shall have departed this life in the state of grace, worn the scapular, observing chastity according to their state of life, recited the office of the Virgin, and if they have not been able to recite it, shall have observed the fasts of the Church, abstaining from flesh-meat on Wednesdays, except on Christmas-day.” And in the solemn office of the feast of holy Mary of Mount Carmel, we read that it is piously believed, that the holy Virgin, with a mother’s love, consoles the members of the confraternity of Mount Carmel in purgatory, and by her intercession conducts them to their heavenly country.[715]
Why should we not also hope for the same graces and favors, if we are devoted to this good mother? And if with more special love we serve her, why cannot we hope to obtain the grace of going immediately after death to paradise, without entering into purgatory? as we read that the holy Virgin said to the blessed Godfrey, through brother Abondo, in these words: “Go and tell brother Godfrey to advance in virtue, for thus he will be a child of my Son, and mine also; and when his soul quits the body, I will not permit it to go to purgatory, but I will take it and present it to my Son.”[716] And if we would assist the holy souls in purgatory, let us endeavor to remember them in all our prayers to the blessed Virgin, applying to them especially the holy rosary, which procures for them great relief, as we read in the following example.
EXAMPLE.
Father Eusebius Nierembergh relates,[717] that there lived in the city of Aragona a girl, named Alexandra, who, being noble and very beautiful, was greatly loved by two young men. Through jealousy, they one day fought and killed each other. Their enraged relatives, in return, killed the poor young girl, as the cause of so much trouble, cut off her head, and threw her into a well. A few days after, St. Dominic was passing through that place, and, inspired by the Lord, approached the well, and said: “Alexandra, come forth,” and immediately the head of the deceased came forth, placed itself on the edge of the well, and prayed St. Dominic to hear its confession. The saint heard its confession, and also gave it communion, in presence of a great concourse of persons who had assembled to witness the miracle. Then, St. Dominic ordered her to speak and tell why she had received that grace. Alexandra answered, that when she was beheaded, she was in a state of mortal sin, but that the most holy Mary, on account of the rosary, which she was in the habit of reciting, had preserved her in life. Two days the head retained its life upon the edge of the well, in the presence of all, and then the soul went to purgatory. But fifteen days after, the soul of Alexandra appeared to St. Dominic, beautiful and radiant as a star, and told him, that one of the principal sources of relief to the souls in purgatory is the rosary which is recited for them; and that, as soon as they arrive in paradise, they pray for those who apply to them these powerful prayers. Having said this, St. Dominic saw that happy soul ascending in triumph to the kingdom of the blessed.
PRAYER.
Oh Queen of heaven and of earth, oh mother of the Lord of the world, oh Mary, creature most great, most exalted, most amiable, it is true that many on the earth do not love thee and do not know thee; but there are innumerable angels and saints in heaven who love and praise thee continually. On this earth, too, how many happy souls burn with love of thee, and live enamored of thy goodness! Ah, if I, too, might love thee, my most lovely Lady! Oh, that I might always be engaged in serving thee, in praising thee, in honoring thee, and in striving to awaken love of thee in others. A God hath been enamored of thee, who, by thy beauty, if I may so speak, hast drawn him from the bosom of the eternal Father, to come upon the earth and become man and thy Son; and I, a miserable worm, shall I not be enamored of thee? Yes, my most sweet mother, I also will love thee, love thee much, and do all in my power to make thee loved by others. Accept, then, oh Mary, the desire I have to love thee, and help me to fulfil it: I know that thy lovers are regarded with much favor by thy God. Next to his own glory, he desires nothing more than thy glory, in seeing thee honored and loved by all. From thee, oh Lady, I await all my blessings. Thou must obtain the pardon of all my sins, thou must obtain for me perseverance, succor in death, deliverance from purgatory, in a word, thou must conduct me to paradise. All this thy lovers hope from thee, and they are not deceived. This I also hope, who love thee with all my heart, and above all things next to God.
SECTION III.
MARY CONDUCTS HER SERVANTS TO PARADISE.
Oh, what a signal mark of predestination have the servants of Mary! The holy Church applies to this divine mother the words of Ecclesiasticus, and makes her say for the comfort of her servants: “In all these I sought rest, and I shall abide in the inheritance of the Lord.”[718] Cardinal Hugo, commenting on this, remarks: Blessed is he in whose habitation the holy Virgin found rest: “Beatus in cujus domo beatæ Virgo requiem invenerit.” Mary, through the love she bears to all, seeks to make devotion to her prevail in all hearts. Many do not receive it, or do not preserve it; blessed is he who receives it and preserves it. In the inheritance of the Lord will I abide; that is, adds the learned Paciucchelli, in those who are the inheritance of the Lord.[719] Devotion to the Virgin abides in all those who are the inheritance of the Lord, that is, who will be in heaven praising him eternally. Mary continues in the passage above cited: “He that made me, rested in my tabernacle, and he said to me: Let thy dwelling be in Jacob, and thy inheritance in Israel, and take root in my elect.”[720] My Creator has condescended to come and rest in my bosom, and has willed that I should inhabit in the hearts of all the elect, whom Jacob prefigured, and who are the inheritance of the Virgin; and he has ordained that devotion to me and confidence in me should take root in the hearts of the elect.
Oh, how many would have failed of being among the blessed in heaven, if Mary, by her powerful intercession, had not conducted them thither! “I made that in the heavens there should rise light that never faileth;”[721] thus Cardinal Hugo puts into her mouth these words of the same chapter of Ecclesiasticus: I have made to shine in heaven as many eternal lights as I have devoted servants. Whence the same author adds, commenting on this text: Many saints are in heaven by her intercession, who never would have been there without it.[722] St. Bonaventure says, that the gate of heaven will be opened to receive all those who trust in the protection of Mary.[723] Hence St. Ephrem called devotion to the divine mother the opening of paradise.[724] And the devout Blosius, addressing the Virgin, says to her: Lady, to thee are committed the keys and the treasures of the heavenly kingdom.[725] And, therefore, we should continually supplicate her in the words of St. Ambrose: Open to us, oh Virgin, heaven, for thou hast the keys of it.[726] Nay, thou art even the gate of it, as the holy Church names thee, “Janua cœli.”
For this reason the great mother is also called by the holy Church: Star of the sea: “Ave, Maris stella.” For as navigators, says the angelic St. Thomas, are guided to port by means of a star, thus Christians are guided to heaven by means of Mary.[727]
She is for this reason, finally, called by St. Peter Damian, the ladder of heaven: “Scala cœlestis;” for, as the saint says, by means of Mary God has descended from heaven to earth, that by the same, or by her, men might merit to ascend from earth to heaven.[728] And for this reason, oh Lady, says St. Anastasius, thou art full of grace, that thou mightest be made the way of our salvation, and the ascent to the celestial country.[729] St. Bernard calls the blessed Virgin: The vehicle to heaven: “Vehiculum ad cœlum.” And St. John the Geometrician salutes her: Hail, most noble chariot: “Salve clarissime currus;” by which her servants are conducted to heaven. And, St. Bonaventure addresses her thus: Blessed are those who know thee, oh mother of God! for to know thee is the path to immortal life, and to publish thy virtues is the way to eternal salvation.[730]
In the Franciscan chronicles[731] it is related of brother Leo, that he once saw a red ladder, upon which Jesus Christ was standing, and a white one, upon which stood his holy mother. He saw persons attempting to ascend the red ladder; they ascended a few steps and then fell; they ascended again, and again fell. Then they were exhorted to ascend the white ladder, and on that he saw them succeed, for the blessed Virgin offered them her hand, and they arrived in that manner safe in paradise. St. Denis the Carthusian asks: Who will ever be saved? Who will ever reign in heaven? They are saved, and will certainly reign, he himself answers, for whom this queen of mercy offers her prayers.[732] And this Mary herself affirms: By me kings reign: “Per me reges regnant.”[733] Through my intercession souls reign first in the mortal life on this earth, by governing their passions, and then they go to reign eternally in heaven, where, as St. Augustine declares, all are kings: “Quot cives, tot reges.” Mary, in a word, as Richard of St. Laurence says, is the mistress of paradise, since there she commands according to her pleasure, and introduces into it whom she will. Therefore, applying to her the words of Ecclesiasticus, he adds: “My power is in Jerusalem:”[734] I command what I will, and introduce whom I will.[735] And as she is the mother of the Lord of paradise, she is with reason, also, says Rupert, the Lady of paradise. She possesses, by right, the whole kingdom of her Son.[736]
This divine mother, with her powerful prayers and assistance, has obtained for us paradise, if we place no obstacle to our entrance there.[737] Wherefore those who are servants of Mary, and for whom Mary intercedes, are as secure of paradise as if they were already there.[738] To serve Mary and to belong to her court, adds St. John of Damascus, is the greatest honor we can attain; for to serve the queen of heaven is to reign already in heaven, and to live in obedience to her commands is more than to reign.[739] On the other hand, he says that those who do not serve Mary will not be saved; whilst those who are deprived of the support of this great mother, are deprived of the succor of the Son, and of all the celestial court.[740]
Forever praised be the infinite goodness of our God who has constituted Mary our advocate in heaven, that she, as mother of the judge and mother of mercy may efficaciously, by her intercession, order the great affair of our eternal salvation. This sentiment is taken from St. Bernard.[741] And James the Monk, esteemed a doctor among the Greek fathers, says that God has made Mary a bridge of salvation, by which we are enabled to pass over the waves of this world, and reach the blessed port of paradise.[742] Hence St. Bonaventure exclaims: Hear, oh ye people who desire paradise; serve and honor Mary, and you will certainly find life eternal.[743]
Not even those who deserve hell should despair of attaining the kingdom of the blessed, if they faithfully devote themselves to the service of this queen. Sinners, says St. Germanus, have sought to find God by thy means, oh Mary, and have been saved![744] Richard of St. Laurence remarks that Mary is said by St. John to be crowned with stars.[745] On the other hand, in the sacred Canticles, the Virgin is said to be crowned with wild beasts, lions and panthers: “Come from Libanus, my spouse, come from Libanus, come; thou shalt be crowned from the dens of the lions, from the mountains of the leopards.”[746] What does this signify? Richard answers that those wild beasts are those sinners, who, through the favor and intercession of Mary, have become stars of paradise, which are a crown more worthy of this queen of mercy, than all the material stars of heaven.[747] The servant of the Lord, sister Seraphina da Capri, as we read in her life, in her prayers to the most holy Virgin during the Novena of her assumption, asked of her the conversion of a thousand sinners; but as she feared that her demands were too extravagant, the Virgin appeared to her, and reproved her for this her vain fear, saying to her: “Why do you fear? am I not powerful enough to obtain for thee from my Son the salvation of a thousand sinners? Behold them, I have already obtained it.” She then led her in spirit to paradise, and there showed her the souls of innumerable sinners who had merited hell, and had afterwards been saved by her intercession, and were already enjoying eternal bliss.
It is true that in this life no one can be certain of his eternal salvation: “Man knoweth not whether he be worthy of love or hatred, but all things are kept uncertain for the time to come.”[748] David asked of God: Oh Lord, who will be saved? “Who shall dwell in thy tabernacle?”[749] St. Bonaventure, writing on these words, answers: Oh sinners, let us follow the footsteps of Mary, and cast ourselves at her blessed feet, and let us not leave her until she blesses us, for her blessing will secure to us paradise.[750] It is enough, oh Lady, says St. Anselm, that thou dost wish to save us, for then we cannot but be saved.[751] St. Antoninus adds, that souls protected by Mary are necessarily saved; those upon whom she turns her eyes are necessarily justified and glorified.[752]
With reason, says St. Ildephonsus, the most holy Virgin predicted that all generations would call her blessed;[753] for all the elect by means of Mary obtain eternal blessedness.[754] Thou, oh great mother, art the beginning, the middle, and the end of our felicity, says St. Methodius.[755] The beginning, because Mary obtains for us the pardon of our sins; the middle, because she obtains for us perseverance in divine grace; the end, because she finally obtains for us paradise. By thee, St. Bernard continues, heaven has been opened—by thee hell has been emptied—by thee paradise has been restored—by thee, in a word, eternal life has been given to many sinners who have merited eternal death.[756]
But above all, we should be encouraged in the certain hope of paradise, by the rich promise which Mary has herself made to those who honor her, and especially to those who, by their words and their example, strive to make her known and honored among others: “They that work by me shall not sin; they that explain me shall have life everlasting.”[757] Oh happy, then, are they, says St. Bonaventure, who gain the favor of Mary! they will be welcomed by the blessed as being already their companions; and whosoever bears the seal of a servant of Mary, has his name already written in the book of life.[758] Of what avail is it, then, to trouble ourselves with the opinions of the schoolmen, on the question, whether predestination to glory precedes or follows the foreknowledge of merits? Whether or not our names are written in the book of life? If we are true servants of Mary and obtain her protection, we certainly are written there; for, as St. John of Damascus says, God gives the grace of devotion to his holy mother only to those whom he will save; in conformity with this, as the Lord seems to have declared expressly through St. John: “He that shall overcome, I will write upon him the name of my God, and the name of the city of my God.”[759] And who is this city of God but Mary? as St. Gregory explains, commenting on this passage of David: “Glorious things are said of thee, oh city of God.”[760]
We may, then, well say with St. Paul: “Having this seal, the Lord knoweth who are his.”[761] Whosoever carries the seal of a servant of Mary, is acknowledged by God as his own. We read in St. Bernard, that devotion to the mother of God is the most certain sign that we shall obtain eternal salvation.[762] And the blessed Alanus, speaking of the “Hail Mary,” says that he who often invokes the Virgin with this angelical salutation, has a very certain sign of predestination.[763] And again he says of perseverance in the daily recitation of the holy rosary: Let it be to thee a most probable sign of eternal salvation, if thou dost perseveringly honor the blessed Virgin by daily reciting her rosary.[764] Father Nierembergh still further remarks, that the servants of the mother of God not only are more privileged and favored in this world, but also in heaven will be more especially honored. And he adds, that in heaven they will have a peculiarly rich device and livery, by which they will be known as servants of the queen of heaven and as the people of her court, according to those words of Proverbs: “All her domestics are clothed with double garments.”[765]
St. Mary Magdalen of Pazzi saw a small vessel in the midst of the sea, in which all the servants of Mary had taken shelter; she herself steering it, safely conducted them to port. By this the saint understood that they who live under the protection of Mary, are rescued, in the midst of all the dangers of this life, from the shipwreck of sin, and from damnation, for by her they are guided in safety to the port of paradise. Let us, then, strive to enter this blessed little vessel of the mantle of Mary, and there let us dwell secure of the kingdom of heaven; for the Church sings, “Holy mother of God, all those who are to be partakers of eternal joy dwell with thee, and live under thy protection.”[766]
EXAMPLE.
Cesarius relates,[767] that a certain Cistercian monk, who was a devoted servant of our blessed Lady, desired very earnestly a visit from his dear Lady, and was praying her continually to grant him this favor. He went one night into the garden, and while he stood there looking up to heaven, breathing forth to his queen in ardent sighs his desire to see her, a beautiful and radiant virgin descended, and said to him: “Thomas, wouldst thou like to hear me sing?” “Certainly,” he answered; and then she sang so sweetly that it seemed to the devout religious that he was in paradise. Having finished her song, she disappeared, leaving him absorbed with an ardent desire to know who it could have been; and, soon after, another extremely beautiful virgin appeared to him, who, like the first, allowed him the pleasure of hearing her sing. He could not refrain from asking this one who she was, and the virgin answered: “She whom you saw a little while ago was Catherine, and I am Agnes, both martyrs for Jesus Christ, sent by our Lady to console you. Give thanks to Mary, and prepare for a greater favor.” Having said this she disappeared, but left the religious with a greater hope of finally seeing his queen. Nor was he deceived, for shortly after he saw a great light and felt a new joy flowing into his heart, for in the midst of that light the mother of God appeared to him surrounded by angels, and of a beauty far surpassing that of the other two saints who had appeared to him. She said to him: “My dear servant and son, I have been pleased with the devotion which you have offered me, and have graciously heard your prayers: you have desired to see me; look on me, and I will also sing to you.” Then the most holy Virgin began to sing with so great sweetness, that the devout religious lost his senses, and fell with his face upon the ground. The matin-bell sounded, the monks assembled, and not seeing Thomas, searched for him in his cell and other parts of the convent, and at last going into the garden they found him there, apparently lifeless. The superior commanded him to tell what had befallen him. And coming to himself, by the power of obedience, he related all the favors which the divine mother had bestowed upon him.
PRAYER.
Oh queen of paradise! mother of holy love! for thou art of all creatures the most lovely, the most beloved of God and his first lover; ah, suffer the vilest and most ungrateful sinner on the earth to love thee, who sees himself released from hell by thy intercession, and without any merit of his own so blessed by thee, that he is enamored of thy goodness. I would wish, if I could, to make known to all men who do not know thee, how worthy thou art to be loved, that all might love and honor thee. I would willingly die for love of thee, in defending thy virginity, thy dignity as mother of God, and thy immaculate conception; if it were ever needful for me to die in defence of these thy great privileges. Oh my most beloved mother, graciously accept this my affection, and do not permit that one of thy servants, who loves thee, should ever become an enemy of thy God, whom thou lovest so much. Ah, unhappy me, such once was I when I offended my Lord. But then, oh Mary, I did not love thee, and I sought little to be loved by thee. Now, after the grace of God, I desire nothing else than to love thee, and to be loved by thee. I do not despair of this on account of my past offences, for I know that thou, oh most benign and grateful Lady, dost not disdain to love even the most miserable sinners who love thee, and never dost allow thyself to be outdone in love by any one. Oh most lovely queen, I wish to go to thee in paradise, there to love thee. There, at thy feet, I shall better know how amiable thou art, and how much thou hast done to save me; therefore I shall love thee there with greater love, and shall love thee eternally, without the fear that I shall ever cease to love thee. Oh Mary, I have the certain hope of being saved through thee. Pray to Jesus for me. I have no other wish. It is thine to save me; thou art my hope. I will always exclaim, Oh Mary, my hope, thou must save me.