The glories of Mary

by Saint Alfonso Maria de' Liguori

OF THE VIRTUES OF THE MOST HOLY MARY.

St. Augustine says, that in order to obtain more certainly and abundantly the favor of the saints, it is necessary to imitate them, for when they see us practising the virtues which they practised, then they are more moved to pray for us. The queen of saints, and our first advocate, Mary, after she has rescued a soul from the grasp of Lucifer, and has united her to God, wishes her to begin to imitate her example, otherwise she will not be able to enrich her, as she would wish, with her graces, seeing her so opposed to her in conduct. Therefore Mary calls those blessed who diligently imitate her life: “Now, therefore, children, hear me; blessed are they that keep my ways.”[1541] He who loves, is like, or seeks to make himself like, the person beloved, according to the celebrated proverb: Love either finds or makes like: “Amor aut pares invenit aut facit.” Hence St. Jerome tells us, that if we love Mary, we must seek to imitate her, for this is the greatest honor we can pay her.[1542] Richard says, those are and may call themselves true children of Mary, who strive to imitate her life: “Filii Mariæ imitatores ejus.” Let the child then endeavor, concludes St. Bernard, to imitate the mother, if he desires her favor; for when Mary sees that he honors her as a mother, she will treat and favor him as a child.

Although there is little recorded in the Gospels of the virtues of Mary in particular, yet, when they tell us that she was full of grace, it is given us to understand that she had all the virtues, and all in the heroic degree. So much so, that, as St. Thomas says, whereas the other saints have excelled, each in some one particular virtue, the blessed Virgin has excelled in all, and in all the virtues has been given us for an example.[1543] And St. Ambrose also says: Such was Mary, that her life alone is the example for all.[1544] And he afterwards adds: Let the virginity and life of Mary be to you as an image, in which the form of virtue shines forth. From thence obtain the model of your life ... what you should correct, what avoid, what retain.[1545] And because, as the holy Fathers teach, humility is the foundation of all the virtues, let us in the first place consider how great was the humility of the mother of God.

SECTION I.
OF THE HUMILITY OF MARY.

Humility, says St. Bernard, is the foundation and guardian of the virtues;[1546] and with reason, for without humility a soul can possess no other virtue. Let her possess all the virtues, they will all depart when humility departs. On the other hand, said St. Francis of Sales, in a letter to St. Jane de Chantal, God so loves humility that he instantly hastens to the soul in which he sees it.[1547] This virtue, so lovely and so necessary, was unknown in the world; but the Son of God himself came on earth to teach it by his example, and he desired that in this we should especially strive to imitate him: “Learn of me, because I am meek and humble of heart.”[1548] And Mary, as she was the first and most perfect disciple of Jesus Christ in all the virtues, was so in that of humility, by which she merited to be exalted above all creatures. It was revealed to St. Matilda that the first virtue which the blessed mother especially practised from childhood, was humility.[1549]

The first act of humility of heart is to have an humble opinion of ourselves; and Mary always thought so lowly of herself, as was revealed to the same St. Matilda, that although she saw so many more graces bestowed upon her than upon others, she preferred all others before herself.[1550] Rupert the Abbot, explaining that passage, “Thou hast wounded my heart, my sister, my spouse ... with one hair of thy neck,”[1551] says, that this hair of the neck of the spouse was precisely that humble opinion which Mary had of herself, with which she wounded the heart of God.[1552] Not that the holy Virgin esteemed herself a sinner, for humility is truth, as St. Theresa says, and Mary knew that she had never offended God; nor that she did not confess having received greater graces from God than any other creature, for an humble heart always acknowledges the special favors of the Lord, that it may humble itself the more; but the divine mother, by the greater light she had to see the infinite greatness and goodness of her God, saw still more her own littleness, and therefore more than all others did she humiliate herself, and say with the spouse of the Canticles: “Do not consider that I am brown because the sun hath altered my color.”[1553] Approaching him, I find myself black, as St. Bernard explains it: “Appropinquans illi me nigram invenio.”[1554] Yes, adds St. Bernardine, for the Virgin had always present before her eyes the divine majesty and her own nothingness.[1555] As a beggar, when she is clothed with a costly garment which has been given her, is not made proud by it, but humbles herself more before the giver, because she is reminded then more of her poverty; thus, Mary, the more she saw herself enriched, the more humble she became, remembering that all was the gift of God; whence she herself said to St. Elizabeth, a Benedictine nun: “Know for certain that I esteemed myself most abject, and unworthy of the grace of God.”[1556] And therefore, says St. Bernardine, no creature in the world has been more exalted, because no creature has ever humbled herself more than Mary.[1557]

Moreover, it is an act of humility to conceal the gifts of heaven. Mary wished to conceal from St. Joseph the grace of having been made the mother of God, although it seemed necessary to make it known to him, in order, at least, to remove from the mind of her poor spouse the suspicions he might have of her virtue, when he saw her pregnant; or at least his perplexity, for in fact St. Joseph, on the one side, unwilling to doubt the chastity of Mary, and, on the other, ignorant of the mystery, in order to free himself from perplexity, was minded to put her away privately: “Voluit occulte dimittere eam.”[1558] And if the angel had not revealed to him that his spouse was pregnant by the operation of the Holy Spirit, he would really have left her. Moreover, an humble soul also refuses praise, and gives it all to God. Behold, Mary is disturbed at hearing herself praised by St. Gabriel. And when St. Elizabeth said to her, “Blessed art thou among women ... and whence is this to me, that the mother of my Lord should come to me.... Blessed art thou that hast believed, &c.,”[1559] Mary, referring all these praises to God, answered with that humble Canticle: My soul doth magnify the Lord: “Magnificat anima mea Dominum,” as if she had said: You praise me, oh Elizabeth, but I praise the Lord, to whom alone honor is due; you wonder that I come to you, and I wonder at the divine goodness in which alone my spirit exults. And my spirit hath rejoiced in God my Saviour: “Et exultavit spiritus meus in Deo salutari meo.” You praise me because I have believed; I praise my God, because he has wished to exalt my nothingness; because he hath regarded the humility of his handmaid: “Quia respexit humilitatem ancillæ suæ.” Hence Mary said to St. Bridget: “Why did I humble myself so far, or why have I merited so much grace, unless because I thought and knew that of and from myself I was nothing, and had nothing? therefore I would have no praise for myself, but only for the Giver and Creator.”[1560] Wherefore, speaking of the humility of Mary, St. Augustine says: Oh truly blessed humility, which has brought forth God to men, opened paradise, and liberated souls from hell![1561]

It is also a part of humility to serve others; and Mary did not refuse to go and serve Elizabeth for three months. Wherefore St. Bernard has said: Elizabeth wondered that Mary should come to visit her, but she should wonder still more that she did not come to be ministered unto, but to minister.[1562] The humble retire and choose the lowest place; and therefore, as St. Bernard remarks, Mary, when her Son was preaching in a certain house, as St. Matthew relates,[1563] wished to speak with him, but would not enter the house unbidden.[1564] Therefore, when she was in the “upper room” with the apostles, she wished to take the lowest place, as St. Luke has related: “All these were persevering with one mind in prayer, with the women and Mary the mother of Jesus.”[1565] Not that St. Luke did not know the merit of the divine mother, on account of which he should have given her the first place; but because she had taken the lowest, after the apostles and the other women, therefore St. Luke described all, as a certain author remarks, just in the order of their places. Hence St. Bernard says: Justly has the last become first, who, when she was first of all, became last.[1566] Finally, the humble love contempt; therefore we do not find that Mary appeared in Jerusalem on Palm Sunday, when her Son was received with so much honor by the people; but, on the other hand, at the time of the death of her Son, she did not shrink from appearing in public on Calvary, through fear of the disgrace of being known as the mother of one who was condemned as a criminal to die by an infamous death. Therefore she said to St. Bridget: “What more contemptible than to be called a fool, to be in want of all things, to believe one’s self the most unworthy of all? Such, oh daughter, was my humility, this was my joy, this my entire will, with which I thought of nothing but to please my Son.”[1567]

The venerable sister Paula of Foligno was given to understand in an ecstasy how great was the humility of the holy Virgin. In relating what she had seen to her confessor, she said, scarcely able to utter the words through astonishment: “Oh the humility of the blessed Virgin! Oh father! oh the humility of our blessed Lady! In the world there is no humility, not even the lowest degree of humility, to be compared with the humility of Mary.” And our Lord, at another time, showed St. Bridget two females, one all pomp and vanity: “This one,” he said, “is Pride; but the other whom you see with her head bent down, respectful to all, having God alone in her mind, and having no esteem for herself, is Humility, and is called Mary.”[1568] By this God wished to make known to us that his blessed mother was so humble that she was humility itself.

It is not to be doubted, as St. Gregory of Nyssa says, that for our nature, corrupted by sin, there is perhaps no virtue more difficult to practise than humility. But there is no escape; we can never be true children of Mary if we are not humble. If, says St. Bernard, you cannot imitate the virginity, imitate the humility of the humble Virgin.[1569] She abhors the proud, she invites none to come to her but the humble: Whosoever is a little one, let him come to me: “Si quis est parvulus, veniat ad me.” Mary, says Richard, protects us under the mantle of humility: “Maria protegit nos sub pallio humilitatis.” The mother of God herself explained this to St. Bridget, saying: “Come, then, oh my daughter, and hide thyself under my mantle; this mantle is my humility.”[1570] And she then added, that the contemplation of her humility was a good mantle, that keeps us warm; but, as she afterwards said: “The mantle only warms him who wears it, not only in thought but in fact; thus my humility does not profit unless every one strives to imitate it. Therefore, my daughter,” she concludes, “clothe thyself with this humility.”[1571] Oh, how dear to Mary is the humble soul! St. Bernard writes: The Virgin recognizes and loves those who love her, and she is near to all who invoke her, especially to those whom she sees like herself in chastity and humility.[1572] Wherefore the saint then exhorts all those who love Mary, to be humble: Emulate this virtue if you love Mary.[1573] Marino, or Martino d’Alberto, of the Society of Jesus, through love of the Virgin, was accustomed to sweep the house and collect the filth. The divine mother once appeared to him, as Father Nierembergh relates in his Life, and as if thanking him, said: “How dear to me is this humble action done for love of me!” Then, oh my queen, I shall never be a true child of thine, if I am not humble. But do you not see that my sins, after having rendered me ungrateful to my Lord, have also made me proud? Oh, my mother, cure me; by thy merits obtain for me that I may be humble, and thus become a child of thine. Amen.

SECTION II.
OF THE CHARITY OF MARY TOWARDS GOD.

St. Anselm says, that where there is the greatest purity, there is the greatest charity: “Ubi major puritas, ibi major charitas.” The purer and more emptied of self is a heart, the more it will be filled with charity towards God. Most holy Mary, because she was all humility, and entirely emptied of self, was entirely filled with the divine love, so that she surpassed all men and all angels in love to God, as St. Bernardine teaches.[1574] Therefore St. Francis of Sales has justly called her: The queen of love. The Lord indeed has given to men the precept to love him with their whole heart: “Thou shalt love the Lord thy God with thy whole heart;”[1575] but, as St. Thomas declares, this precept will never be perfectly fulfilled by men on this earth, but in heaven.[1576] And here the blessed Albertus Magnus remarks, that in a certain sense, it would be unbecoming for God to give a commandment which none could perfectly fulfil, if the divine mother had not perfectly fulfilled it. These are the words of Albertus: Either some one fulfils this precept or no one; if any one, it is the most blessed Virgin.[1577] And this is confirmed by Richard of St. Victor, who says: The mother of our Emmanuel was perfect in all virtues. Who has ever fulfilled as she did that first commandment: “Thou shalt love the Lord thy God with thy whole heart?” In her the divine love was so ardent, that there could be no defect of any kind in her.[1578] Divine love, says St. Bernard, so penetrated and pervaded the soul of Mary, that no part was left untouched by it, so that she loved with her whole heart, her whole soul, and her whole strength, and was full of grace.[1579] Wherefore Mary might well have said: My beloved has given himself wholly to me, and I have given myself wholly to him: My beloved to me, and I to him: “Dilectus meus mihi, et ego illi.”[1580] Ah, says Richard, well might even the seraphim descend from heaven to learn from the heart of the Virgin how to love God.[1581]

God, who is love: “Deus charitas est,”[1582] came on earth to kindle in all men the flame of his holy love; but he inflamed no heart so much as the heart of his mother, who, being entirely pure from every earthly affection, was perfectly ready to be enkindled by this blessed flame. Thus St. Jerome teaches.[1583] Hence the heart of Mary became all fire and flames, as we read of her in the sacred Canticles: The lamps thereof are fire and flames: “Lampades ejus, lampades ignis, atque flammarum.”[1584] Fire burning within, through love, as St. Anselm explains,[1585] and flames shining forth upon all, by the practice of virtue. Mary, therefore, when she bore Jesus in her arms, might indeed have called herself: Fire carrying fire: “Ignis gestans ignem,” more properly than a certain woman who was carrying fire in her hand was so called by Hippocrates. Yes, for St. Ildephonsus said: As fire heats iron, the Holy Spirit so wholly inflamed Mary that nothing was seen in her but the flame of the Holy Ghost, nothing was felt but the fire of the love of God.[1586] St. Thomas of Villanova says that the bush which Moses saw entirely in flames without being consumed, was really a symbol of the heart of the Virgin. Wherefore with reason, as St. Bernard says, was she seen by St. John clothed with the sun: And there appeared a great wonder in heaven, a woman clothed with the sun: “Et signum apparuit in cœlo, mulier amicta sole.”[1587] For, says the saint, she was so united to God by love that it seems as if no creature could be more united to him. Mary, then, is justly described as clothed with the sun, for she has penetrated to an incredible depth the abyss of divine wisdom, so that, as far as it is permitted to a creature not personally united with God, she appears immersed in that inaccessible light.[1588]

Therefore St. Bonaventure asserts, that the holy Virgin was never tempted by the spirits of hell: For as flies, he says, are driven away by a great fire, so from the heart of Mary, which was one flame of love, the devils fled, and did not even dare to approach her.[1589] And Richard also says: The Virgin was terrible to the princes of darkness, so that they did not presume to approach and tempt her, for the flame of charity deterred them.[1590] Mary herself revealed to St. Bridget, that in this world she had no other thought, no other desire, no other joy, than God: I thought of nothing but God; nothing pleased me but God: “Nihil nisi Deum cogitabam, nulla mihi nisi Deus placuerunt.” So that her blessed soul being, as it were, on this earth in a continual contemplation of God, the acts of love she made were innumerable; as Father Suarez has declared: The acts of perfect love which the blessed Virgin made in this life were innumerable, for she passed almost her whole life in contemplation, and was very frequently repeating an act of love.[1591] But Bernard de Bustis pleases me more when he says, that Mary did not so much repeat the acts of love in order, as other saints do, but, by a singular privilege, always actually loved God with one continued act.[1592] Like the royal eagle she kept her eye always fixed upon the divine Sun, so that, as St. Peter Damian says, neither did the actions of life prevent her from loving, nor love prevent her from acting.[1593] Thus, says St. Germanus, Mary was prefigured by the altar of propitiation, on which the fire was never extinguished by day or by night.

Neither did sleep interrupt the love of Mary for her God. For if such a privilege was given to our first parents in the state of innocence, as St. Augustine asserts, saying: Their dreams when sleeping were as happy as their life when waking: “Tam felicia erant somnia dormientium, quam vita vigilantium,”[1594] it certainly could not be denied to the divine mother, as Suarez and Rupert the Abbot believe, with St. Bernardine and St. Ambrose, who has written concerning Mary: While her body rested, her soul watched: “Cum quiesceret corpus, vigilaret animus.”[1595] Thus were verified in her the words of the wise man: Her lamp shall not be put out in the night: “Non extinguetur in nocte lucerna ejus.”[1596] Yes, for while her blessed body, with a light sleep, took its needed rest, her soul, says St. Bernardine, freely rose to God, so at that time her contemplation was more perfect than is that of any other person when awake.[1597] Therefore could she well say with the spouse in the Canticles: I sleep and my heart watcheth: “Ego dormio et cor meum vigilat.”[1598] Happy in sleep as in waking: “Tam felix dormiendo, quam vigilando,” as Suarez says. In a word, St. Bernardine asserts, that Mary, while she lived on earth, was continually loving God: “Mens Virginis in ardore dilectionis continue tenebatur.”[1599] And he adds further, that she never did any thing that she did not know was pleasing to God; and that she loved him as much as she knew he ought to be loved.[1600] Hence, according to blessed Albertus Magnus, it may be said that Mary was filled with so great charity that a greater was not possible in any pure creature on this earth.[1601] For this reason St. Thomas of Villanova has said, that the Virgin, by her ardent charity, was made so beautiful and so enamored her God, that captivated as it were, by love of her, he descended into her womb to become man.[1602] Wherefore St. Bernardine exclaims: Behold a Virgin who by her virtue has wounded and taken captive the heart of God.[1603]

But since Mary loves her God so much, she certainly requires from her servants nothing else so much as that they should love God as much as they can. And precisely this she said to the blessed Angela de Foligno one day after communion: “Angela, may you be blessed by my Son; seek to love him as much as you can.” And the blessed Virgin herself said to St. Bridget: Daughter, if you wish to bind me to you, love my Son: “Si vis me tecum devincire, ama filium meum.” Mary desires nothing more than to see her beloved, who is God, loved by all. Novarino asks why the holy Virgin, with the spouse of the Canticles, begged the angels to make known to her Lord the great love she bore him, saying: “I adjure you, oh daughters of Jerusalem, if you find my beloved, that you tell him that I languish with love.”[1604] Did not God know how much she loved him? Why does she desire to show the wound to her beloved who gave the wound? “Cur vulnus ostendi quærit dilecto qui vulnus fecit?” The same author answers, that the divine mother did not wish by this to make known her love to God, but to us; that, as she was wounded, she might be able to wound us also with divine love: “Ut vulnerata vulneret.”[1605] And because she was wholly inflamed with the love of God, she inflames all those who love and approach her, and renders them like herself.[1606] For this reason St. Catharine of Sienna called Mary: The bearer of the flame of divine love: “Portatrix ignis.” If we also wish to burn with this blessed flame, let us always endeavor to draw near to our mother with prayers and affections.

Oh queen of love, Mary, the most lovely, the most beloved, and the most loving of all creatures, as St. Francis of Sales said to thee: Ah, my mother, thou wert always wholly inflamed with love to God; ah, deign to bestow on me at least one spark of it. Thou didst pray thy Son for that family whose wine had failed: They have no wine: “Vinum non habent,” and wilt thou not pray for us, who are wanting in love to God, whom we are under such obligations to love? Say to Jesus: They have no love: “Amorem non habent.” Do thou obtain for us this love. We ask of thee no other favor than this. Oh mother, by the great love thou hast for Jesus, graciously hear us and pray for us. Amen.

SECTION III.
OF THE CHARITY OF MARY FOR HER NEIGHBOR.

Love to God and our neighbor is commanded by the same precept: “And this commandment we have from God, that he who loveth God, love also his neighbor.”[1607] And St. Thomas gives it as a reason for this, that he who loves God, loves all things which God loves. St. Catherine of Genoa one day said to God: “Oh Lord, it is thy will that I love my neighbor, and I can love none but thee.” God answered her in these words: “He who loves me, loves all things loved by me.” But as there never has been and never will be one who loves God more than Mary; so there never has been and never will be one who loves his neighbor more than Mary. Cornelius à Lapide, remarking on these words: “King Solomon hath made him a litter of the wood of Libanus ... the midst he covered with charity for the daughters of Jerusalem,”[1608] says, that this litter was the womb of Mary, in which the incarnate Word dwelt, filling the mother with charity, that she might succor all who had recourse to her.[1609] Mary was so full of charity when she was on earth, that she assisted unasked, those who were in need, just as she did at the marriage of Cana, when she told her Son of the trouble of the family: They have no wine: “Vinum non habent,”[1610] and begged him to give them wine by a miracle. Oh! how she hastened to the relief of her neighbor, when she went to the house of Elizabeth on an errand of charity: She went into the hill country in haste: “Abiit in montana cum festinatione.”[1611] She could in no way show greater charity than by offering her Son for our salvation; so that St. Bonaventure says: Mary so loved the world as to give her only-begotten Son.[1612] Therefore St. Anselm addresses her in these words: Oh, blessed among women, who dost excel the angels in purity, and the saints in pity![1613] Neither does the charity of Mary for us fail, says St. Bonaventure, now she is in heaven; but is much increased there. Because now she sees more clearly the miseries of men.[1614] Hence the saint said: Great was the mercy of Mary towards the wretched when she was still an exile on earth; but it is far greater now that she is reigning in heaven.[1615] And the angel said to St. Bridget, that there is no one who prays that does not receive graces through the charity of the Virgin.[1616] Miserable should we be were Mary not to pray for us. Jesus Christ himself also said to the same saint: “If the prayers of my mother did not interpose, there would be no hope of mercy.”[1617]

Blessed is he, says the divine mother, who hears my teachings and considers my charity, in order to practise it towards others in imitation of me: “Blessed is the man that heareth me, and that watcheth daily at my gates, and waiteth at the posts of my doors.”[1618] St. Gregory Nazianzen says, that there is nothing by which we may more surely gain the love of Mary, than by the practice of charity towards our neighbor.[1619] Hence, as God commands us, saying, “Be ye merciful, as your Father also is merciful;”[1620] so Mary appears to say to all her children: Be ye merciful, as your mother also is merciful.[1621] It is certain that God and Mary will show mercy to us, according to the charity we practise towards our neighbor. “Give, and it shall be given to you.” “For with the same measure that you shall mete withal, it shall be measured to you again.”[1622] St. Methodius said: Give to the poor and receive paradise: “Da pauperi et accipe Paradisum:” for, according to the apostle, charity towards our neighbor renders us happy in this life and the next: “But piety is profitable to all things, having promise of the life that now is, and of that which is to come.”[1623] St. John Chrysostom, remarking on the words of Proverbs, “He that hath mercy on the poor, lendeth to the Lord,”[1624] says, that he who assists the needy, makes God his debtor.[1625] Oh mother of mercy, thou art full of charity for all. Do not forget my miseries. Thou dost even now see them. Recommend me to that God who denies thee nothing. Obtain for me the grace of being able to imitate thee in holy charity towards God and towards my neighbor. Amen.

SECTION IV.
OF THE FAITH OF MARY.

As the blessed Virgin is the mother of love and of hope, thus, also, is she the mother of faith. “I am the mother of fair love, and of fear, and knowledge, and of holy hope.”[1626] And justly, says St. Iræneus, since Mary repaired by her faith that loss which Eve caused by her incredulity.[1627] Eve, Tertullian also says, because she chose to believe the serpent rather than the Word of God, brought death into the world; but our queen, believing the words of the angel, that she, remaining a virgin, was to become the mother of the Lord, brought salvation to the world.[1628] For St. Augustine says that Mary, giving her consent to the incarnation of the Word, by means of her faith opened paradise to men.[1629] Also Richard, commenting on the words of St. Paul, “For the unbelieving husband is sanctified by the believing wife,”[1630] says: This is the believing woman by whose faith the unbelieving Adam and all his posterity are saved.[1631] Hence, on account of her faith, Elizabeth pronounced the Virgin blessed: Blessed art thou that hast believed, because those things shall be accomplished in thee that were spoken by the Lord.[1632] And St. Augustine added: Mary is more blessed by receiving the faith of Christ than by conceiving the flesh of Christ.[1633]

Father Suarez says that the holy Virgin had more faith than all men and all the angels. She saw her Son in the stable of Bethlehem, and believed him the Creator of the world. She saw him flying from Herod, and yet believed that he was the King of kings. She saw him born, and believed him to be eternal. She saw him poor and in need of food, and believed him to be Lord of the universe; laid on straw, and she believed him omnipotent. She observed that he did not speak, and she believed him to be the infinite Wisdom. She heard him weeping, and she believed him to be the joy of paradise. Finally, she saw him in death, despised and crucified, but although the faith of others might have wavered, Mary remained firm in the belief that he was God. St. Antoninus says, remarking on the words: There stood by the cross of Jesus his mother: “Stabat juxta crucem Jesu mater ejus,” Mary stood supported by her faith, which she retained firm in the divinity of Christ.[1634] And it is for this reason, says the saint, that in the office of Tenebræ, only one candle is left lighted. St. Leo, when treating of this subject, applies to the Virgin this passage of Proverbs: “Her lamp shall not be put out in the night.”[1635] On the words of Isaias, “I have trodden the wine-press alone, and of the Gentiles, there is not a man with me,”[1636] St. Thomas remarks: He says a man, on account of the Virgin, in whom faith never failed.[1637] Whence the blessed Albertus Magnus says, that Mary practised then a most perfect faith. She had faith in a most excellent degree; who, even when the disciples were doubting, did not doubt. Mary, therefore, by her great faith merited to become the light of all the faithful, as St. Methodius calls her: “Fidelium fax.” And by St. Cyril of Alexandria: The queen of the true faith: “Sceptrum orthodoxæ fidei.” And the holy Church herself attributes to the Virgin, by the merit of her faith, the destruction of all heresies: “Rejoice, oh Virgin Mary, for thou alone hast destroyed all heresies throughout the world.”[1638] St. Thomas of Villanova also says, explaining the words of the Holy Spirit, “Thou hast wounded my heart, my sister, my spouse ... with one of thy eyes,”[1639] that the eyes signify faith, by which the Virgin gave the greatest pleasure to the Son of God.[1640]

St. Ildephonsus exhorts us to imitate the faith of Mary: “Imitamini signaculum fidei Mariæ.” But how are we to imitate this faith of Mary? Faith is at the same time a gift and a virtue. It is a gift of God, in so far as it is a light which God infuses into the soul, and it is also a virtue in so far as it is exercised by the soul. Hence faith is given us not only to serve as a rule of belief, but also of action. Therefore St. Gregory says: He truly believes who, by his works, practises what he believes.[1641] And St. Augustine: Thou sayest, “I believe,” do what you say, and it is faith.[1642] And this is to have a lively faith, namely, to live according to our belief. “My just man liveth by faith.”[1643] It was thus the blessed Virgin lived, very differently from those who do not live according to what they believe, whose faith is dead, as St. James says: Faith without good works is dead: “Fide sine operibus mortua est.”[1644] Diogenes went about seeking a man upon earth: “Hominem quæro;” but God seems seeking a Christian among the many faithful: “Christianum quæro.” For very few are they who have the works, the greater part have only the name; but to these should be said what Alexander said to that cowardly soldier who was also named Alexander: Change either your name or your conduct: “Aut nomen, aut mores muta.” But, as Father Avila used to say: It would be better if these miserable creatures were put in confinement as madmen, believing as they do, that a happy eternity is prepared for him who lives well, and an unhappy eternity for him who lives ill, and yet living as if they did not believe this. St. Augustine therefore exhorts us to see things with Christian eyes, that is, to see according to faith: “Oculos Christianorum habete.” For St. Theresa was accustomed to say, that all sins arise from a want of faith. Let us therefore implore the holy Virgin, that by the merit of her faith she may obtain for us a lively faith. Oh Lady, increase our faith: Domina adauge nobis fidem.

SECTION V.
OF THE HOPE OF MARY.

From faith springs hope, for God enlightens us by faith with a knowledge of his goodness and his promises, that we may rise by hope to the desire of possessing him. Mary, then, having the virtue of an extraordinary faith, had also the virtue of an extraordinary hope, which made her say with David: “But it is good for me to adhere to my God, and to put my hope in the Lord God.”[1645] Mary was, indeed, that faithful spouse of the Holy Spirit, of whom it was said: “Who is this that cometh up from the desert, flowing with delights, leaning on her beloved?”[1646] For she was always perfectly detached from affection to the world, which to her appeared a desert; and placing no confidence either in creatures or her own merits, but relying entirely on divine grace, in which alone she trusted, she always advanced in the divine love; and thus Ailgrin said of her: She ascended from the desert, that is, from the world, which she deserted and esteemed such a desert, that she turned away from it all her affection. Leaning upon her beloved; for she trusted not in her own merits, but in the grace of him who bestows grace.[1647]

And the holy Virgin plainly showed how great was her confidence in God: first, when she saw the trouble of her holy spouse, Joseph, because he knew not the mode of her miraculous pregnancy, and thought of leaving her: But Joseph ... minded to put her away privately: “Joseph autem ... voluit occulte dimittere eam.”[1648] It appeared then necessary, as we have already said, that she should discover to Joseph the hidden mystery; but no, she would not herself reveal the grace she had received; she thought it better to abandon herself to divine providence, trusting that God himself would protect her innocence and her reputation. Cornelius à Lapide makes precisely the same remark, commenting upon these very words of the Gospel: The blessed Virgin was unwilling to make known this secret to Joseph, lest she should seem to boast of her gifts, but resigned herself in perfect confidence to the care of God, trusting that he would protect her innocence and reputation.[1649] Moreover, she showed her confidence in God when, as the time for the birth of Christ approached, she saw herself in Bethlehem shut out from the lodgings even of the poor, and obliged to bring forth her Son in a stable: “And she laid him in a manger, because there was no room for him in the inn.”[1650] She did not then utter a single word of complaint, but abandoning herself to God, trusted that he would assist her in her need. The divine mother also showed how much she trusted in the divine providence, when warned by Joseph that they were obliged to fly into Egypt, she set out the same night on so long a journey to a foreign and unknown country, without preparation, without money, without other company than that of her infant Jesus and her poor spouse: “Who arose and took the child and his mother by night, and retired into Egypt.”[1651] But much more did Mary make known her confidence, when she asked from her Son the favor of the miracle of wine at the marriage of Cana; for having said: They have no wine: “Vinum non habent;” Jesus answered her: “Woman, what is it to thee and to me? my hour has not yet come.”[1652] But after this answer, by which it seemed clearly that he refused her request, she, trusting in the divine goodness, directed the people of the house to do as the Son should order, because the grace was secure; Whatsoever he shall say to you, do ye: “Quodcumque dixerit vobis facite.” And Jesus Christ did, indeed, order that the vessels should be filled with water, and then changed it into wine.

Let us learn then from Mary to trust in God as we ought, but principally as to what concerns our eternal salvation, in which, although our co-operation is necessary, yet we ought to hope from God alone the grace necessary for obtaining it, entirely distrusting our own strength, and saying with the apostle: I can do all things in him who strengtheneth me: “Omnia possum in eo qui me confortat.”[1653]

Ah, my most holy Lady, of thee Ecclesiasticus says, that thou art the mother of holy hope: “Mater sanctæ spei.”[1654] The holy Church says of thee that thou art hope itself: Hail, our hope: “Spes nostra salve.” What other hope then am I seeking? Thou, after Christ, art all my hope; thus St. Bernard called thee, thus I also wish to call thee: The whole reason of my hope: “Tota ratio spes meæ;” and I will always say to thee with St. Bonaventure: Oh salvation of those who invoke thee, save me: “O salus te invocantium salva me.”

SECTION VI.
OF THE CHASTITY OF MARY.

Since the fall of Adam the flesh being rebellious against reason, the virtue of chastity is the most difficult for men to practise. Of all combats, says St. Augustine, those of chastity are the most severe, for the battle is daily and the victory rare.[1655] But eternal praise to the Lord who has given us in Mary a great example of this virtue. With justice, says blessed Albertus Magnus, is Mary called the Virgin of virgins, for she being the first who offered her virginity to God, without the counsel or example of others, has brought to him all virgins who imitate her.[1656] As David had already predicted: After her virgins shall be brought to the temple of the king: “Adducentur virgines post eam in templum regis.”[1657] Without counsel or example; yes, for St. Bernard exclaims: Oh Virgin, who has taught thee to please God by virginity, and on earth to lead the life of an angel?[1658] Ah! answers Sophronius, it is for this God has chosen this most pure Virgin for his mother, that she may be an example of chastity to all.[1659] Hence St. Ambrose has called Mary the standard-bearer of chastity: “Quæ signum Virginitatis extulit.”

By reason of this her purity the blessed Virgin was also called by the Holy Spirit: Beautiful as the turtle-dove: Thy cheeks are beautiful as the turtle-dove’s: “Pulchræ sunt genæ tuæ sicut turturis.”[1660] Mary, says St. Aponius, is a most chaste turtle: “Turtur pudicissima Maria.” And therefore she has also been called a lily: As the lily among the thorns, so is my love among the daughters: “Sicut lilium inter spinas, sic amica mea inter filias.”[1661] St. Denis the Carthusian, commenting on this passage, says, that she has been called a lily among thorns because all other virgins were thorns either to themselves or others; but the blessed Virgin has never been one to herself or others.[1662] For by her presence alone she infused into all, thoughts and affections of purity: “Intuentium corda ad castitatem invitabat.”[1663] And this is confirmed by St. Thomas, who says that the beauty of the blessed Virgin encouraged chastity in all who beheld her: “Pulchritudo B. Virginis intuentes ad castitatem excitabat.”[1664] St. Jerome declares himself of the opinion that St. Joseph preserved his virginity by the society of Mary, for the saint thus writes against the heretic Helvidius, who denied the virginity of Mary: Thou sayest that Mary did not remain a virgin; I take it upon myself to maintain more than that, even that Joseph himself preserved his virginity through Mary.[1665] A certain author says that the blessed Virgin so loved this virtue, that to preserve it, she would have been ready to renounce even the dignity of mother of God. This we may learn from her own answer to the archangel: “How shall this be done, because I know not man?”[1666] and from the words she afterwards added: Be it done to me according to thy word: “Fiat mihi secundum verbum tuum;” signifying by this that she gave her consent on the condition of which the angel had assured her, namely, that she should become a mother by means of the Holy Spirit alone.

St. Ambrose says: He who has preserved chastity is an angel, he who has lost it is a devil.[1667] According to the words of our Lord: “They shall be as the angels of God in heaven.”[1668] But the unchaste become odious to God as the devils. And St. Remigius said that the greater number of adults are lost through this vice. The victory over this vice is rare, as has been said in the words of St. Augustine at the beginning of this section; but why is it rare? Because the means for conquering it are not put in use. The means are three according to Bellarmine, and the masters of the spiritual life: Fasting, avoiding dangerous occasions, and prayer: “Jejuniun, periculorum evitatio, et oratio.” By fasting is meant mortification, particularly of the eyes and of the appetite. The most holy Mary, although she was full of divine grace, was so mortified with her eyes that she kept them always cast down, as St. Epiphanius and St. John Damascene inform us, and never fixed them on any one; they say that from her childhood she was so modest that she was the wonder of all. And hence St. Luke remarks, that in going to visit St. Elizabeth: She went with haste: “Abiit cum festinatione,” that she might not be long seen in public. Philibert relates with regard to her food, that it was revealed to a hermit named Felix, that the infant Mary took milk only once a day. And St. Gregory of Tours asserts that, during her whole life, she fasted always: “Nullo tempore Maria non jejunavit;” and St. Bonaventure adds, that Mary would never have found so much grace unless she had been temperate in food, for grace and gluttony cannot subsist together.[1669] In a word, Mary practised mortification in every thing, so that of her it was said: My hands dropped with myrrh: “Manus meæ stillaverunt myrrham.”[1670]

The second means is to fly the occasions of sin. He that is aware of the snares shall be secure: “Qui autem cavet laqueos, securus erit.”[1671] Hence St. Philip Neri said, that in this warfare cowards conquer; that is, those who avoid dangerous occasions. Mary shunned as much as possible the sight of men; and therefore St. Luke says that in her visit to St. Elizabeth, she went with haste into the hill country: “Abiit in montana cum festinatione.” And a certain author remarks that the Virgin left Elizabeth before the birth of the Baptist, as we learn from the Gospel itself, in which it is said that “Mary abode with her about three months; and she returned to her own house. Now Elizabeth’s full time of being delivered was come, and she brought forth a son.”[1672] And why did she not wait till his birth? In order to avoid the conversation and visits which would follow that event. The third means is prayer. “And as I knew,” said the wise man, “that I could not otherwise be continent except God gave it.... I went to the Lord and besought him.”[1673] And the blessed Virgin revealed to St. Elisabeth, a Benedictine nun, that she had not acquired any virtue without effort and continual prayer.[1674] St. John Damascene says that Mary is pure and a lover of purity: “Pura est et puritatem amans,” and therefore she cannot endure the impure. But whoever has recourse to her will certainly be delivered from this vice by only pronouncing her name with confidence. And the venerable John of Avila says that many temptations against chastity have been overcome solely by devotion to the immaculate Virgin. Oh Mary, oh most pure dove, how many are in hell through the vice of impurity! Oh Lady, obtain for us that always in our temptations we may have recourse to thee, and invoke thee, saying: Mary, Mary, help us. Amen.

SECTION VII.
ON THE POVERTY OF MARY.

Our loving Redeemer chose to be poor on this earth in order to teach us to despise the goods of this world: “Being rich,” says St. Paul, “he became poor for your sake, that through his poverty you might be rich.”[1675] For this reason Jesus Christ says to each one who wishes to be his disciple: “If thou wilt be perfect, go sell what thou hast and give it to the poor, and come follow me.”[1676] Behold his most perfect disciple Mary, who indeed imitated his example. Father Canisius proves that the holy Virgin could have lived in comfort on the inheritance left her by her parents, but she was content to remain poor, reserving to herself a small portion, and giving the rest in alms to the temple and to the poor. Many are of opinion that Mary also made a vow of poverty,[1677] and it is known that she herself said to St. Bridget: “From the beginning I vowed in my heart never to possess any thing in the world.”[1678] The gifts received from the holy Magi were certainly not of small value, but St. Bernard attests that she distributed them all to the poor.[1679] And we learn that the divine mother immediately gave to others the presents above mentioned, from the fact that when she went to the temple she did not offer the lamb, which was the oblation made by those who were able, as we read in Leviticus: “For a son she shall bring a lamb,”[1680] ... but she offered two turtle-doves and two young pigeons, the oblation of the poor: “And to offer a sacrifice, according as it is written in the law of the Lord, a pair of turtle-doves or two young pigeons.”[1681] Mary herself said to St. Bridget: “All that I had I gave to the poor, and kept nothing for myself but poor food and clothing.”[1682]

Through love of poverty she did not disdain to marry a poor carpenter, like St. Joseph, and afterwards, as St. Bonaventure relates, to support herself by the work of her hands, as sewing or spinning. An angel revealed to St. Bridget concerning Mary, that worldly riches were in her eyes vile as dirt: “Mundanæ divitæ velut lutum sibi vilescebat.” In a word, she always lived in poverty, and she died in poverty; for as Metaphrastes and Nicephorus relate, she left nothing behind her at her death but two poor garments to two women, who had assisted her during life.[1683]

He who loves riches, said St. Philip Neri, will never become a saint; and St. Theresa also said: It justly follows that he who goes in search of things lost is also lost. On the other hand, the same saint said, that this virtue of poverty is a good that comprises all other goods. I have said the virtue of poverty which, according to St. Bernard, does not consist alone in being poor, but in loving poverty: “Non paupertas, sed amor paupertatis virtus est.” Therefore Jesus Christ has said: “Blessed are the poor in spirit, for theirs is the kingdom of heaven.”[1684] Blessed, because they who wish for nothing but God, in God find every good, and find in poverty their paradise on earth, as St. Francis found it in saying: My God and my all: “Deus meus et omnia.” Let us, then, according to the exhortation of St. Augustine, love that only good in which is every good: “Ama unum bonum, in quo sunt omnia bona.” And let us pray our Lord with St. Ignatius: Give me only thy love together with thy grace, and I am rich enough.[1685] And when poverty afflicts us, let us console ourselves by the thought that Jesus and his mother have also been poor like us.[1686]

Ah, my most holy mother, thou hadst in truth reason to say, that in God was thy joy: “And my spirit hath rejoiced in God my Saviour,”[1687] for in this world thou didst not desire nor love any other good than God. Draw me after thee: “Trahe me post te.” Oh Lady! detach me from the world, and draw me after thee to love that one who alone merits to be loved. Amen.

SECTION VIII.
OF THE OBEDIENCE OF MARY.

It was through the affection which Mary bore to the virtue of obedience, that when the annunciation was made to her by St. Gabriel, she did not wish to call herself by any other name than that of handmaid: Behold the handmaid of the Lord: “Ecce ancilla Domini.” Indeed, says St. Thomas of Villanova, this faithful handmaid neither in act, word, nor thought, ever disobeyed the Lord, but, divested of all self-will, she always, and in all things, lived obedient to the divine will.[1688] She herself declared that God was pleased with her obedience when she said: He regarded the humility of his handmaid: “Respexit humilitatem ancillæ suæ;”[1689] for this is the humility of a servant, to be always prompt to obey. St. Augustine says, that the divine mother remedied by her obedience the evil that Eve had caused by her disobedience.[1690] The obedience of Mary was far more perfect than that of all the other saints, for all men being inclined to evil through original sin, they all feel difficulty in doing right; but not so the blessed Virgin; for as St. Bernardine says: Because she was free from original sin, there was in her no hindrance in obeying God, but she was like a wheel readily moved at every divine breath;[1691] hence her only occupation on this earth, as the same saint expresses it, was to discover and do what was pleasing to God.[1692] Of her it was said: My soul melted when he spoke: “Anima mea liquefacta est, ut dilectus meus locutus est.”[1693] Commenting on this passage, Richard says that the soul of Mary was like metal in a state of fusion, ready to take any form that was pleasing to God.[1694]

Mary proved indeed the readiness of her obedience, in the first place, when, in order to please God, she was willing even to obey the Roman emperor, and made the journey, fifty miles, to Bethlehem, in winter, being pregnant, and so poor that she was obliged to bring forth her Son in a stable. She was also ready at the notice of St. Joseph, to set out immediately on that very night upon the longer and more difficult journey into Egypt. And Silveira asks why the command to fly into Egypt was given to St. Joseph and not to the blessed Virgin, who was to suffer the most from the journey? And he answers: Lest the Virgin should be deprived of an opportunity for performing an act of obedience for which she was most ready.[1695] But above all, she showed her heroic obedience, when, in order to obey the divine will, she offered her Son to death with so much firmness that, as St. Ildephonsus says, she would have been ready to crucify him, if executioners had been wanting.[1696] Hence the venerable Bede, commenting on those words of the Redeemer to that woman in the Gospel who exclaimed: “Blessed is the womb that bore thee:” “Yea, rather, blessed are they who hear the Word of God and keep it,”[1697] says, that Mary was more happy through obedience to the divine will, than in being the mother of God himself.[1698]

For this reason it is, that those who love obedience are very pleasing to the Virgin. She appeared once to a religious, a Franciscan, named Accorso, in his cell, who being called by obedience to go and hear the confession of a sick person, went out, but when he returned he found Mary waiting for him, and she greatly praised his obedience. As, on the other hand, she greatly blamed another religious, who, when the bell had summoned him to the refectory, delayed in order to finish certain devotions.[1699] The Virgin, speaking to St. Bridget of the security found in obeying a spiritual father, said: Obedience has brought all the saints to glory: “Obedientia omnes introducit ad gloriam.”[1700] St. Philip Neri also says, that God requires no account of things done in obedience, having himself declared: “He that heareth you, heareth me; and he that despiseth you, despiseth me.”[1701] The mother of God herself revealed to St. Bridget, that through the merit of her obedience she had obtained from the Lord that all penitent sinners who have recourse to her, should be pardoned.[1702] Ah, our queen and mother, pray Jesus for us, obtain for us through the merit of thy obedience that we may be faithful in obeying his will, and the commands of our spiritual fathers. Amen.

SECTION IX.
OF THE PATIENCE OF MARY.

Since this earth is a place of merit, it is justly called a valley of tears; for we are all placed here to suffer, and by patience to obtain for our souls eternal life: “In your patience you shall possess your souls,”[1703] said our Lord. God gave us the Virgin Mary as an example of all virtues, but especially as an example of patience. St. Francis of Sales, among other things, remarks, that at the nuptials of Cana Jesus Christ gave an answer to the most holy Virgin, by which he seemed to pay but little regard to her prayers: Woman, what is that to thee and to me? “Quid mihi et tibi est, mulier?” precisely for this reason, that he might give us an example of the patience of his holy mother. But why seek further? The whole life of Mary was a continual exercise of patience, for, as an angel revealed to St. Bridget, the blessed Virgin lived always in the midst of sufferings.[1704] Her compassion alone for the sufferings of the Redeemer was enough to make her a martyr of patience; wherefore St. Bonaventure says: The crucified conceived the crucified: “Crucifixa crucifixum concepit.” When we spoke of her dolors, we considered all she suffered, as well in her journey and life in Egypt, as during the whole time she lived with her Son in the workshop of Nazareth. But the presence of Mary on Calvary, with her dying Jesus, is alone enough to show us how constant and sublime was her patience: There stood by the cross of Jesus, his mother: “Stabat juxta crucem Jesu mater ejus.” Then, by the merit of this her patience, as blessed Albertus Magnus remarks, she became our mother, and brought us forth to the life of grace.[1705]

If we desire then to be the children of Mary, we must seek to imitate her patience. And what, says St. Cyprian, can enrich us more with merit in this life, and glory in the other, than bearing sufferings with patience?[1706] God said by the mouth of the prophet Osee: I will hedge up thy way with thorns: “Sepiam viam tuam spinis.”[1707] St. Gregory remarks on this passage, that the ways of the elect are hedged with thorns: “Electorum viæ spinis sepiuntur.” For as a hedge of thorns protects the vine, so God encompasses his servants with tribulation, in order that they may not become attached to the earth; therefore St. Cyprian concludes, patience delivers us from sin and from hell: “Patientia nos servat.” And it is patience that makes the saints: “Patience hath a perfect work,”[1708] bearing in peace the crosses that come to us directly from God, as sickness, poverty, &c., as well as those that come to us from men, such as persecutions, injuries, &c. St. John saw all the saints with palms, the emblem of martyrdom, in their hands. “After this I saw a great multitude ... and palms were in their hands;”[1709] signifying by this that all men must be martyrs by the sword, or by patience. Be then joyful, exclaims St. Gregory: We can be martyrs without blood, if we preserve patience.[1710] If we suffer the afflictions of this life, as St. Bernard says, patiently and joyfully: “Patienter, et gaudenter,” oh, how much every pain endured for God will obtain for us in heaven! Hence the apostle encourages us in these words: “Our tribulation, which is momentary and light, worketh for us ... an eternal weight of glory.”[1711] Beautiful are the instructions of St. Theresa on this subject: “He who embraces the cross,” she says, “does not feel it.” And again: “When a person resolves to suffer, the pain is over.” And if we feel our crosses heavy, let us have recourse to Mary, who is called by the Church: The comforter of the afflicted: “Consolatrix afflictorum;” and by St. John Damascene: The remedy for all sorrows of the heart: “Omnium dolorum cordium medicamentum.” Ah, my most sweet Lady, thou, though innocent, didst suffer with so much patience, and shall I, who am deserving of hell, refuse to suffer? My mother, to-day I ask of thee the grace not to be exempt from crosses, but to support them with patience. For the love of Jesus I pray thee to obtain for me nothing less than this grace from God; through you I hope for it.

SECTION X.
OF THE PRAYER OF MARY.

No soul on this earth has ever followed so perfectly as the blessed Virgin that great lesson of our Saviour: We ought always to pray, and not to faint: “Oportet semper orare, et non deficere.”[1712] From no other, says St. Bonaventure, can we better take example, and learn the necessity of persevering in prayer, than from Mary. Mary gave an example, that we ought to follow and not faint.[1713] For the blessed Albertus Magnus asserts, that after Jesus Christ, the divine mother was the most perfect in the virtue of prayer, of all who ever have lived or ever will live: “Virtus orationis in B. Virgine excellentissima fuit.”[1714] First, because her prayer was continual and persevering. From the first moment in which she had life, and with life the perfect use of reason, as we have said above in the Discourse on her Nativity, she began to pray. And, moreover, that she might devote herself more to prayer, she wished, when a child of only three years, to shut herself up in the retirement of the temple; where, as she herself revealed to St. Elizabeth (virgin), among the other hours that she allotted to prayer, she was accustomed to rise at midnight and go to pray before the altar of the temple.[1715] And, in order to meditate on the sufferings of Jesus, according to Odilone, she also frequently visited the places of our Lord’s nativity, passion, and burial.[1716] Moreover, her prayer, as St. Denis the Carthusian has written, was wholly recollected, free from all distractions, and every irregular inclination.[1717]

Therefore the blessed Virgin, through her love of prayer, had so great a love of solitude, that, as she said to St. Bridget, when she lived in the temple she even abstained from intercourse with her holy parents. St. Jerome, meditating on the words of Isaias—“Behold a Virgin shall conceive and bear a Son, and his name shall be called Emmanuel”[1718]—says, that in Hebrew the word virgin properly signifies a retired virgin; so that Mary’s love of solitude was already predicted by the prophet. Richard says that the angel addressed her in the words, The Lord is with thee: “Dominus tecum,” on account of her great love of solitude.[1719] And St. Vincent Ferrer asserts that the divine mother never went from home, except to go to the temple, and then she went entirely recollected, having her eyes always cast down.[1720] When going to visit St. Elizabeth, she went with haste: “Abiit cum festinatione;” and from this St. Ambrose says virgins should learn to shun the public eye. St. Bernard teaches that Mary, through her love of prayer and solitude, was always careful to avoid conversation with men.[1721] Hence she is called by the Holy Spirit the turtle-dove: Thy cheeks are beautiful as the turtle-dove’s: “Pulchræ sunt genæ tuæ sicut turturis.”[1722] Which words Vergellus thus explains: The turtle-dove is a lover of solitude, and is an emblem of the unitive power of the soul.[1723] So the Virgin always lived solitary in this world, as in a desert, and therefore it was said of her: Who is this that goeth up by the desert, as a pillar of smoke? “Quæ est ista quæ ascendit per desertum, sicut virgula fumi?”[1724] On which words Rupert the Abbot says: Thus thou didst ascend by the desert, having a solitary soul: “Talis ascendisti per desertum animam habens solitariam.”

Philo said that God speaks to souls only in solitude: “Dei sermo amat deserta.” And God himself declared this by the prophet Osee, when he said: I will lead her into the wilderness, and I will speak to her heart: “Ducam eam in solitudinem, et loquar ad cor ejus.”[1725] And hence St. Jerome exclaims: Oh solitude, in which God familiarly converses with his servants![1726] Yes, says St. Bernard, because the quiet and the silence that is enjoyed in solitude, force the soul to leave the earth in thought, and to meditate on the things of heaven.[1727] Oh, most holy Virgin, obtain for us a love of prayer and solitude, that detaching ourselves from the love of creatures, we may aspire only after God and heaven, where we hope one day to see thee, to praise and love with thee thy Son, Jesus, forever and ever. Amen. “Come over to me, all ye that desire me, and be filled with my fruits.”[1728] The fruits of Mary are her virtues.

None has appeared like unto thee, in all time before or after thee.[1729]

Thou alone, oh woman without equal, hast been pleasing to Christ.

VARIOUS PRACTICES OF DEVOTION TO THE DIVINE MOTHER.

The queen of heaven is so liberal, as St. Andrew of Crete says, that she makes a large return for the smallest devotions of her servants.[1730] But two conditions are necessary for this: First, that we offer her the homage of a soul pure from sin; for otherwise Mary will say to us what she said to a soldier, a man of vicious habits, who, as St. Peter Celestine relates,[1731] offered every day a devotion to the Virgin. One day when he was suffering greatly from hunger, our Lady appeared to him, and presented him some exquisite viands, but in a vase so filthy that he did not venture to taste them. “I am the mother of God,” Mary then said to him, “who has come to relieve thy hunger.” “But I cannot taste from this vase,” answered the soldier. “And do you wish,” replied Mary, “that I should accept thy devotions, offered me from a soul so polluted?” The soldier, at these words, was converted, became a hermit, lived thirty years in the desert, and at death the Virgin again appeared to him and conducted him to heaven. We have said, in the first part of this work, that morally speaking it was impossible that a servant of Mary should be lost. But this must be understood with the condition, that he lives without sin, or at least that he wishes to abandon it, for then our Lady will assist him. But if any one, on the other hand, should sin, in the hope that our Lady will save him, he would by his sin render himself unworthy and incapable of the protection of Mary. The second condition is, that he perseveres in his devotion to Mary. Perseverance alone shall merit a crown, says St. Bernard: “Perseverantia sola meretur coronam.”[1732] Thomas à Kempis, when a young man, was accustomed daily to have recourse to the Virgin with certain prayers; one day he omitted them, then he omitted them for some weeks, then he gave them up entirely. One night he saw Mary in a dream, who embraced his companions, but having come to him, said: “What do you expect, who have given up your devotions? Depart, for you are unworthy of my favors.” Terrified by these words, Thomas awoke, and resumed his accustomed prayers. Richard therefore with reason says: He who is perseveringly devoted to Mary will be blessed with the hope, that all his desires may be gratified.[1733] But as no one can be secure of this perseverance, no one can be sure of salvation before his death. It was a very remarkable document which brother John Berchmans, of the Company of Jesus, gave to his companions, when he was requested by them to leave with them in writing, what was the most pleasing devotion which they could make to our Lady, in order to obtain her protection, and he answered: Any small thing, but let it be constant: “Quidquid minimum, dum modo sit constans.” Finally, however, I add here, simply and in a few words, the different devotions we may offer to our mother, to obtain for us her favor; a thing which I consider the most useful that I have written in this little work. But I do not so much recommend to my reader to practise them all, as to practise those which he selects, with perseverance, and in fear of losing the protection of the divine mother, if he neglects to continue them. Oh, how many who are in hell would have been saved, if they had continued the devotions which they once commenced to Mary!

DEVOTION I.—OF THE “HAIL MARY.”

This angelical salutation is very pleasing to the most holy Virgin, for it seems to renew, as it were, the joy which she experienced, when St. Gabriel announced to her that she was made mother of God; and therefore we should often salute her with the “Hail Mary.” Salute her with the angelical salutation, says Thomas à Kempis, for gladly does she hear this sound.[1734] The divine mother herself said to St. Matilda, that no one could better salute her than with the “Hail Mary.” He who salutes Mary will also be saluted by her. St. Bernard heard himself once audibly saluted from a statue of the Virgin, which said to him, Hail Bernard: “Ave Bernarde.”[1735] And the salutation of Mary, says St. Bonaventure, will be some grace, whereby she always responds to those who salute her.[1736] And Richard adds: If any one comes to the mother of our Lord saying, “Hail Mary,” could she deny him the favor he asks?[1737] Mary herself promised St. Gertrude help in death for every “Hail Mary” she said. The blessed Alanus asserts, that as all heaven rejoices when a “Hail Mary” is said, so the devil trembles and flees: “Cœlum gaudet, Satan fugit, cum dico, Ave Maria.” Which Thomas à Kempis also confirms, for a devil who once appeared to him suddenly fled at hearing the “Hail Mary.”[1738]

The practice of this devotion is:—1st. To say every morning on rising, and every evening on going to bed, three “Hail Marys,” prostrate, or at least kneeling; adding at each that short prayer: “By thy pure and immaculate conception, oh Mary! make my body pure, and my soul holy.” To ask the blessing of Mary as our mother, as St. Stanislas always did, and place ourselves under the mantle of our Lady, praying her that during the following day or night she may keep us from sin. And it is a great help to this, to keep near the bed a beautiful image of the Virgin. 2d. To say the Angelus, &c., with the three “Hail Marys” as usual, in the morning, at noon, and in the evening. John XXII. was the first Pope who attached an indulgence to this devotion, on the occasion, as Father Crasset relates,[1739] when a criminal who was condemned to be burned, by invoking Mary on the Vigil of her Annunciation remained uninjured, even to his garments, in the midst of the flames. Benedict XIII. at length granted a hundred days’ indulgence to those who recite it, and at the end of the month a plenary indulgence, having made their confession and received holy communion. Father Crasset also states that there have been other indulgences granted by Clement X. to those who at the end of each “Hail Mary” add: Thanks be to God and Mary: “Deo gratias et Mariæ.”[1740] Formerly, at the sound of the bell, every one knelt to say the Angelus; now some are ashamed to do so; but St. Charles Borromeo was not ashamed to descend from his carriage or horse, to recite it in the street, and sometimes even in the mud. It is related that a certain indolent religious, who would not kneel at the signal for the “Hail Mary,” saw the belfry bow three times, and a voice spoke from it which said: Behold, thou wilt not do what even senseless creatures do. Let it be remembered, that as Benedict XIV. directed, in the Paschal season, instead of the Angelus the “Regina Cœli” is said. And from Vespers on Saturday, through the whole of Sunday, the Angelus Domini is said standing. 3d. To salute the mother of God with a “Hail Mary,” every time the clock strikes. Alphonsus Rodriguez saluted Mary every hour, and in the night when the hour came, the angels awoke him, that he might not omit this devotion. 4th. On quitting and entering the house, to salute the Virgin with a “Hail Mary,” that at home and abroad she may protect us from sin, and to kiss her feet as the Carthusian Fathers are accustomed to do. 5th. To pay reverence with a “Hail Mary” to every image of Mary which we meet, and let every one who can do so, place some beautiful image of the Virgin in a niche in the walls of his house, that it may be honored by those who are passing by. In Naples, and still more in Rome, there are very beautiful images of our Lady, by the wayside, placed there by her devout servants. 6th. The holy Church directs that the angelical salutation be prefixed to all the canonical hours of the office, and that the office should terminate with it; hence it is well, at the beginning and end of every action, always to say a “Hail Mary;” I say of every action, whether it be spiritual, as prayer, confession, communion, spiritual reading, hearing a sermon, &c.; or temporal, as study, giving counsel, labor, going to table, to bed, &c. Happy are those actions that are inclosed between two “Hail Marys!” And thus also on awaking in the morning, on closing the eyes to sleep, in every temptation and peril, in every burst of anger, &c., say always a “Hail Mary.” My dear reader, practise this, and you will see the advantage to be drawn from it; remembering that for every “Hail Mary” there are twenty days’ indulgence.[1741] Moreover, Father Auriemma relates,[1742] that the blessed Virgin promised St. Matilda a good death, if she recited every day three “Hail Marys” in honor of her power, wisdom, and goodness. And she also said to blessed Jane of France, that the “Hail Mary” was very pleasing to her, especially when said ten times in honor of her ten virtues.[1743] Many indulgences are also attached to these ten “Hail Marys.”

DEVOTION II.—OF NOVENAS.

The servants of Mary are very attentive and fervent in celebrating the Novenas of her Feasts; and during these the holy Virgin, full of love, dispenses to them innumerable and special blessings. One day St. Gertrude saw under the mantle of Mary innumerable souls, whom our Lady was looking upon with great affection, and she understood them to be those who, on preceding days, had prepared themselves, by devout exercises, for the feast of the Assumption. The devotions to be used for the Novenas are the following: 1st. Mental prayer, morning and evening, with a visit to the most holy Sacrament, with the addition of an “Our Father,” “Hail Mary,” and “Glory be to the Father, &c.,” repeated nine times. 2d. Three visits to some image of Mary, thanking the Lord for the graces granted to her, and asking of the Virgin every time some special favor; and at one of these visits the prayer which is placed at the end of each of her feasts should be read. 3d. Make many acts of love, at least one hundred, or fifty, to Mary and to Jesus, for we can do nothing more pleasing to her, as she said to St. Bridget, than to love her Son: If you wish to become dear to me, love my Son Jesus: “Si te mihi vis devincire, ama filium meum Jesum.” 4th. Read every day of the Novena, for a quarter of an hour, some book which treats of her glories. 5th. Make some external mortification of hair-cloth, discipline, &c., with fasting, or some abstinence at table from fruits or other agreeable food, at least in part; chewing also some bitter herb: and on the vigil of the feast fast on bread and water. But all this must be done always with the permission of a spiritual Father. But better than all others are the practices in these Novenas of internal mortifications, as abstaining from the indulgence of curiosity, either through the eye or the ear; remaining retired and silent; obeying, not answering with impatience; bearing contradictions, and other things of the sort, which may be used with less danger of vainglory and greater merit; and for these, too, the permission of a director is not needed. The most useful exercise is to propose, at the beginning, the amending of some fault into which we are most liable to fall. And to this end it is well, at each of the visits above named, to ask pardon for some past sin, renew the intention of avoiding it in future, and implore the help of Mary in keeping this resolution. The honor most dear to the Virgin is the imitation of her virtues; wherefore it is well in every Novena to propose to one’s self some special virtue of Mary, particularly adapted to the mystery; as for example, on the feast of the Conception, purity of intention; of her Nativity, the renewing of the spirit and the awakening from tepidity; of her Presentation, detachment from something to which we are most attached; of the Annunciation, humility in bearing contempt, &c.; of the Visitation, charity towards the neighbor, alms-giving, &c., or at least, the praying for sinners; of the Purification, obedience to superiors; and finally, of the Assumption, the practice of detachment, and doing all things as a preparation for death, living as if every day were to be the last. In this way the Novena will prove of great service. 6th. Besides the communion on the day of the feast, it is well to ask it more frequently of the spiritual father on the days of the Novena. Father Segneri said that we cannot honor Mary better than with Jesus. For she herself, as Father Crasset relates,[1744] revealed to a holy soul that nothing dearer could be offered to her than the holy communion, for there Jesus Christ gathers in the soul the fruit of his passion. Hence it appears that the Virgin desires nothing from her servants more than the holy communion, saying: “Come, eat the bread and drink the wine that I have prepared for you.”[1745] Finally, on the day of the feast after communion we should offer ourselves for the service of this divine mother by asking of her the grace of the virtue proposed in the Novena, or some other special favor. And it is well every year to set apart among others some feasts of the Virgin, to which we have the greatest devotion and tenderness, and make a particular preparation for this by dedicating ourselves anew, and in a more especial manner, to her service; choosing her for our Lady, advocate, and mother.[1746] Then we should ask pardon for our negligence in her service during the past year, promising her greater fidelity for the year that is to come. In a word, let us pray her to accept us as her servants, and obtain for us a holy death.

DEVOTION III.—OF THE ROSARY AND OFFICE.

The devotion of the most holy Rosary is known to have been revealed to St. Dominic by the divine mother herself, when the saint, being in affliction, and bewailing to his Lady the conduct of the Albigensian heretics, who at that time were doing great injury to the Church, the Virgin said to him: “This earth will always be barren, until the rain falls on it.” St. Dominick was then given to understand that this rain was to be the devotion of the Rosary, and that he was to publish it. And indeed the saint preached it everywhere, and this devotion was embraced by all Catholics, so that, at the present day, there is no devotion more practised by the faithful of every condition, than that of the most holy Rosary. What have not modern heretics, as Calvin, Bucer, and others said, to bring into contempt the use of the Rosary? But the great good is well known, which this noble devotion has brought to the world. How many by its means have been freed from sin! How many led to a holy life! How many have had a good death and are now saved! Let us read the various books which treat of it; it is enough to know that this devotion has been approved by the holy Church, and the sovereign Pontiffs have attached indulgences to it. To him who recites the third part of the Rosary, the indulgence of seventy thousand years is granted, and to him who recites it entire, eighty thousand, and yet more to him who recites it in the chapel of the Rosary. Benedict XIII. at length annexed to the Rosary (for him at least who recites the third part of the Rosary which has been blessed by the Dominican Fathers) all the indulgences which are attached to the Rosaries of St. Bridget, namely, one hundred days for every “Hail Mary” and “Our Father” that is repeated. And, moreover, those who recite the Rosary gain the plenary indulgence on all the principal feasts of Mary and of the holy Church, and also of the Dominican Saints, if they visit their churches after confession and communion. But let it be remarked that this is understood of those whose names are inscribed in the book of the Rosary, to whom a plenary indulgence is also granted on the day when their names are inscribed, provided they have made their confession and communion, and one hundred years if they wear the Rosary; and to those who make mental prayer once a day, seven years each time, and a plenary indulgence at the end of the month.

In order to gain the indulgences attached to the recitation of the Rosary, it is necessary to meditate the mysteries which are to be found recorded in many books; but it is sufficient for those who do not know them to contemplate any one of the mysteries of the passion of Jesus Christ, as the scourging, death, &c. The Rosary must be recited with devotion; and here call to mind what the holy Virgin said to St. Eulalia, namely, that she was better pleased with five decades said with pauses and devotion, than with fifteen in haste and with less devotion. On this account it is well to say the Rosary kneeling, and before some image of Mary, and at the beginning of every decade to make an act of love to Jesus and Mary, by asking some favor. And, moreover, let it be remarked that it is more efficacious to say the Rosary in company with others, than to say it alone.

Urban II. attached many indulgences to the recitation of the little office of our Lady, which is said to have been composed by St. Peter Damian; and the holy Virgin has often made known how pleasing to her was this devotion, as we learn from Father Auriemma.[1747] The Litanies are also very pleasing to her, and an indulgence of two hundred days is granted every time they are recited; also the hymn, “Hail, star of the sea,” “Ave Maris stella,” which the divine mother ordered St. Bridget to repeat every day; and more than all, the “Magnificat,” for with this we praise her in the very words with which she praised God.

DEVOTION IV.—OF FASTING.

Many servants of Mary, on Saturdays and the vigils of her feasts, are accustomed to honor her by fasting on bread and water. It is well known that Saturday is a day dedicated by the holy Church to the honor of the Virgin, because on this day, says St. Bernard, she remained constant in the faith after the death of her Son.[1748] For this reason the servants of Mary never fail on this day to offer her some special homage; and particularly the fast on bread and water, as St. Charles Borromeo, Cardinal Toledo, and so many others practised it. Rittard, Bishop of Bamberg, and Father Joseph Arriaga, of the Society of Jesus, did not even taste food on Saturday. The great graces which the mother of God afterwards bestowed upon those who practised this devotion, may be read in the writings of Father Auriemma. It is sufficient for us to mention the compassion which she showed to that bandit chief, who, on account of this devotion, was permitted to remain alive, although his head had been cut off, and although he was under the displeasure of God, and was enabled to make his confession before dying. He afterwards declared that the holy Virgin, for this fasting which he had offered her, had preserved him in life, and he then suddenly expired.[1749] It would not then be a very extraordinary thing, if any one, especially devoted to Mary, and particularly if he had already deserved hell, should offer to her this fast on Saturday. He who practises this devotion, I may say, will hardly be condemned; not that our Lady will deliver him by a miracle if he dies in mortal sin, as happened to the bandit; such prodigies of divine mercy seldom take place, and it would be madness to expect eternal salvation by them. But I do say that the divine mother will readily obtain perseverance in divine grace and a good death for him who will practise this devotion. All the brothers of our little congregation who can do so, fast on bread and water on Saturday, in honor of Mary. I say those who can do so, meaning, that if any one is prevented from doing so on account of ill health, at least on Saturday he may content himself with one dish, make a common fast, or at least abstain from fruits or other agreeable food. It is necessary on Saturday to offer special devotions to our Lady, to receive communion, or, at least, hear mass, visit some image of the Virgin, wear hair-cloth, and the like. And at least on the vigils of the seven feasts of Mary, let her servants endeavor to offer this fasting on bread, or in any other manner they are able.

DEVOTION V.—OF VISITING THE IMAGES OF MARY.

Father Segneri says, that the devil could in no better way console himself for the losses he has sustained by the overthrow of idolatry, than by attacking sacred images through the heretics. But the holy Church has defended them even by the blood of the martyrs; and the divine mother has also made manifest by miracles, how much she is pleased by devotion and visits to her images. The hand of St. John of Damascus was cut off because he defended with his pen the images of Mary; but our Lady restored it to him in a miraculous manner. Father Spinelli relates, that in Constantinople, every Friday after vespers, a veil which hung before the image of Mary was withdrawn of itself, and after vespers on Saturday it closed of itself. The veil before an image of the Virgin was seen to withdraw itself, in a similar way, by St. John of God, whereupon the Sacristan, believing the saint to be a robber, struck him with his foot, but the foot was withered. All the servants of Mary, therefore, are accustomed often to visit her images with great devotion, and also the churches dedicated to her honor. These are, indeed, as St. John of Damascus teaches, the cities of refuge, where we find safety from temptations, and from the punishments merited by the sins we have committed. St. Henry, Emperor, when he entered a city, always visited, before any thing else, some church of our Lady. Father Thomas Sanchez never returned home until he had visited some church of Mary. Let us not be weary then of visiting our queen every day in some church or chapel, or in our own house, where it would be well for that purpose to have in some retired place a little oratory, with her image, adorned with drapery, flowers, tapers, or lamps, and before it also the litanies, the rosary, &c., may be said. For this purpose I have published a little book, which has already gone through eight editions, of Visits to the most Holy Sacrament, as well as to the Virgin, for every day in the month. Some devout servant of Mary might cause one of her feasts to be celebrated in some church or chapel, and preceding it by a Novena, with the exposition of the Sacrament, and also with sermons.

But here it is well to notice the fact which Father Spinelli relates in the “Miracles of the Madonna.”[1750] In the year 1611, in the celebrated sanctuary of Mary in Montevergine, it happened that on the vigil of Pentecost the people who thronged there profaned that feast with balls, excesses, and immodest conduct, when a fire was suddenly discovered bursting forth from the house of entertainment where they were feasting, so that in less than an hour and a half it was consumed, and more than one thousand five hundred persons were killed.

Five persons who remained alive affirmed upon oath, that they had seen the mother of God herself, who with two lighted torches set fire to the inn. After this I entreat the servants of Mary to abstain as far as they can, and to induce others to abstain from going to such sanctuaries of our Lady in times of feasting, for hell then received much more fruit from it, than the divine mother received honor. Let him who practises this devotion go and visit them at a time when they are not thronged.

DEVOTION VI.—OF THE SCAPULAR.

As men take pride in having others wear their livery, so the most holy Mary is pleased when her servants wear her scapular, as a mark that they have dedicated themselves to her service, and are of the number of the family of the mother of God. Modern heretics, of course, ridicule this devotion, but the holy Church has approved it by many bulls and indulgences. And Father Crasset relates,[1751] and also Father Lezzana,[1752] when speaking of the scapular of Mt. Carmel, that about the year 1251, the holy Virgin appeared to the blessed St. Simon Stock, an Englishman, and giving him her scapular, said to him that those who wore it should be safe from eternal damnation, in these words: “Receive, oh my very beloved son, this scapular of thy order, the badge of my confraternity, a privilege granted to thee and to all other Carmelites; and any one who wears this at death shall be delivered from eternal flames.”[1753] And Father Crasset still further relates, that Mary appeared at another time to Pope John XXII., and directed him to declare to those who wore the above-mentioned scapular, that they should be released from purgatory on the Saturday after their death; this the same pontiff announced in his bull, which was afterwards confirmed by Alexander V., Clement VII., and others, as the above-named Father Crasset relates in the passage before cited. And as we have remarked in the first part,[1754] Paul V. mentions the same, and appears to explain the bulls of the preceding pontiffs, prescribing in his bull the conditions to be observed in order to gain the indulgences annexed, namely, the observance of chastity according to the state of life, the recitation of the little office of the Virgin, and for him who cannot recite that, the observance, at least, of the fasts of the Church and abstinence from meat on Wednesday. Thus the indulgences that are attached to this scapular of our Lady of Mt. Carmel, as well as to the others of the dolors of Mary, of Mary of Mercy, and particularly to that of the Conception, are innumerable, daily, and plenary, in life and at the article of death. For myself, I have taken all the above-mentioned scapulars. And let it be particularly made known that, besides many particular indulgences, there are annexed to the scapular of the Immaculate Conception, which is blessed by the Theatine Fathers, all the indulgences which are granted to any religious order, pious place, or person. And particularly by reciting “Our Father,” “Hail Mary,” and “Glory be to the Father,” six times, in honor of the most holy Trinity and of the immaculate Mary, are gained each time all the indulgences of Rome, Portiuncula, Jerusalem, Galicia, which reach the number of four hundred and thirty-three plenary indulgences, besides the temporal, which are innumerable. All this is transcribed from a sheet printed by the same Theatine Fathers.

DEVOTION VII.—OF ENTERING INTO THE CONFRATERNITIES OF MARY.

Some persons disapprove of confraternities, saying that they give rise to contention, and that many persons join them for human ends. But as the Church and the sacraments are not condemned because there are many who abuse them, neither should we condemn the confraternities. The sovereign pontiffs, instead of condemning them, have approved and highly commended them, and enriched them with indulgences. St. Francis of Sales earnestly exhorts laymen to enter into the confraternities. What did not St. Charles Borromeo do to establish and multiply these sodalities? And in his synods he distinctly intimates to confessors that they should endeavor to induce their penitents to join them.[1755] And with reason, for these confraternities, especially those of our Lady, are like so many arks of Noe, in which the poor people of the world may find refuge from the deluge of temptations and sins which inundate them in it. We well learn in the course of our missions the utility of these confraternities. Speaking exactly, there are found more sins in a man who does not belong to the confraternities than in twenty who frequent them. The confraternity may be said to be the tower of David: “The tower of David, a thousand bucklers hang upon it, all the armor of valiant men.”[1756] And this is the cause of the good obtained from the confraternities, namely, that their members acquire in them many defences against hell; and they make use in them of many means to preserve themselves in divine grace, which it is very difficult for persons in the world, who are not in confraternities, to practise.

In the first place, one of the means of salvation is meditating on eternal truths: “Remember thy last end, and thou shalt never sin.”[1757] And so many are lost because they do not think of it: “With desolation is all the land made desolate, because there is none that considereth in the heart.”[1758] But those who belong to the confraternity are led to think by the many meditations, readings, and sermons that are made there. My sheep hear my voice: “Oves meæ vocem meam audiunt.”[1759] Secondly, In order to be saved it is necessary to commend one’s self to God: Ask, and you shall receive: “Petite, et accipietis.”[1760] And the brothers of the confraternities do this continually; and God hears them more graciously, because he has himself said, that he will willingly grant great graces to prayers made in common: “If two of you shall agree upon earth concerning any thing, whatsoever they shall ask, it shall be done for them by my Father who is in heaven.”[1761] Concerning which St. Ambrose says: Many who are small, if they unite together become great; and the prayers of many cannot but be heard.[1762] In the third place, in the confraternity the sacraments are more frequently approached, on account of the rules, as well as on account of the example of other members. And by this means perseverance in divine grace is more easily obtained; the holy Council of Trent having declared the communion to be: “An antidote by which we are freed from daily sins, and are preserved from mortal sins.”[1763] Fourthly, Besides the sacraments in the sodalities, there are practised many exercises of mortification, humility, and charity towards infirm and poor members; and it would be well if in every confraternity were introduced the holy custom of assisting the infirm poor of the country. It would be a still greater advantage if there could be introduced into them, in honor of the divine mother, the secret sodality of more fervent members. I will here enumerate the exercises that are usually practised in these. 1. Half an hour of reading. 2. Vespers and complin of the Holy Spirit are said. 3. The litanies of the Virgin are repeated, and then some brothers who are designated, practise mortifications by bearing the cross upon their shoulders, or others of a similar kind. 4. For one quarter of an hour a meditation is made on the passion of Jesus Christ. 5. Each one accuses himself of any violation against the rules of which he has been guilty, and receives penance for it from the father of the congregation. 6. The little flowers of mortification made during the past week are read by one of the brothers who is selected, and then the Novenas to be said are announced, &c. Finally, the discipline is made for the space of a Miserere and a Salve, and every one kisses the feet of the crucifix which is at the foot of the altar. The rules, then, would be for each brother: 1. To make a meditation every day. 2. A visit to the most holy Sacrament and to the blessed Virgin. 3. In the evening an examination of conscience. 4. Spiritual reading. 5. To avoid games and the conversation of the world. 6. To frequent the communion and practise some mortification of the chain, discipline, &c. 7. To recommend every day to God the souls in purgatory, and sinners. 8. If any brother is sick, to visit him. But let us return to our subject. In the fifth place: It has already been said how much more sure is our salvation if we serve the mother of God; and do not the brothers serve her in the congregation? How much do they praise her there! How many prayers do they offer up to her! There they consecrate themselves from the beginning to her service, choosing her, in an especial manner, for their Lady and mother; and they are inscribed in the book of the children of Mary; hence as they are distinguished servants and children of the Virgin, she therefore treats them with distinction, and protects them in life and in death. Thus a brother of the confraternity may say that, with the confraternity, he has received every blessing: Now all good things come to me together with her: “Venerunt mihi omnia bona pariter cum ilia.”[1764]

Every brother should pay particular attention to two things. First, as to the end; that is, to enter the confraternity for no other end but to serve God and his holy Mother, and save his own soul. 2d. Not to leave the congregation on the appointed days, for affairs of the world, since there the most important business in the world is to be transacted, namely, eternal salvation. Endeavor also to draw as many as you can to the confraternity, and especially to induce those brothers who have left it to return to it again. Oh, what terrible punishments has our Lord caused those to suffer who have abandoned the confraternity of our Lady! In Naples a certain brother left the congregation, and being exhorted to return, he said: I will return when my legs are broken and my head cut off. And he was a prophet: for very soon after his legs were broken and his head cut off by some of his enemies.[1765] On the other hand, the members who persevere are favored by Mary with spiritual and temporal good: All her domestics are clothed with double garments: “Omnes domestici ejus vestiti sunt duplicibus.”[1766] We may read in Father Auriemma[1767] the special graces granted by Mary to the brothers of the confraternity in life and in death, but especially in death. Father Crasset relates[1768] that in 1586 there was a youth who, being near death, fell asleep; but afterwards awaking, he said to his confessor: “Oh Father, I have been in great danger of hell, but my Lady has rescued me. The devils have presented my sins before the tribunal of the Lord, and already they were dragging me to hell, but the holy Virgin came and said to them: ‘Where are you taking this youth? What have you to do with one of my servants who has so long served me in the congregation?’ The devils fled, and thus I have been saved from their hands.” The same author relates soon after that another brother of the congregation, also at the point of death, had a great conflict with hell; but he conquered, and full of joy, exclaimed: “Oh, what blessings come from serving the blessed mother well in her confraternity!” And thus entirely consoled, he died. He afterwards adds that the Duke of Popoli being on his death-bed, said to his son: “My son, know that the little good I have done in life I owe to the congregation; and therefore I have no greater good to leave thee than the confraternity of Mary. I am more proud of having been a brother of the congregation than the Duke of Popoli”.

DEVOTION VIII.—OF ALMS IN HONOR OF MARY.

The servants of Mary are accustomed, especially on Saturday, to give alms in honor of the divine mother. That holy shoemaker called St. Deusdedit (God gave), as St. Gregory relates in his Dialogues, dispensed to the poor on Saturday all that he earned during the week. And another holy soul saw in a vision a sumptuous palace which God was preparing in heaven for this servant of Mary, in the building of which nothing was done except on Saturday. St. Gerard never refused any thing that was asked him in the name of Mary. Father Martin Guttierez, of the Society of Jesus, did the same, and he confessed that he had never asked a favor from Mary that he had not received it. And this servant of hers having been slain by the Huguenots, the divine mother appeared to his companions, accompanied by some virgins, whom she directed to wrap the body in a sheet and carry it away.[1769] St. Eberard of Salisbury practised the same devotion, and on this account a holy monk saw him, in the form of a child, in the arms of Mary, who said: “This is my Son Eberard, who never has refused me any thing.”[1770] Alexander de Hales practised the same, who, having been requested by a lay-brother of St. Francis, in the name of Mary, to become a Franciscan, left the world and entered into the order.[1771] Let not the servants of the Virgin then be weary of giving daily some little alms in her honor, and increase it every Saturday. And if they can do nothing else, at least for love of Mary, perform some other act of charity, as visiting the sick, praying for sinners and for the souls in purgatory, &c. Works of mercy are very pleasing to this mother of mercy.

DEVOTION IX.—OF FREQUENT RECOURSE TO MARY.

Of all devotions, none is so pleasing to our mother, as recurring often to her intercession, by asking help of her in all special necessities, as in taking or giving counsel, in dangers, afflictions, and temptations, particularly in temptations against purity. The divine mother will certainly deliver us if we have recourse to her with the Antiphon: We fly to thy patronage: “Sub tuum præsidium,” etc., or with a “Hail Mary,” or only invoking the most holy name of Mary, which has particular power against demons. The blessed St. Francis, in a temptation against purity, had recourse to Mary, and she immediately appeared to him, and placing her hand upon his breast, delivered him. It is useful to kiss or press the rosary, or the scapular, or even to look on some image of the Virgin. And be it known that Benedict XIII. granted fifty days’ indulgence to those who pronounce the name of Jesus and Mary.

TENTH AND LAST DEVOTION.

I unite in this various practices of devotion in honor of Mary. 1. To celebrate, or cause to be celebrated, or at least to hear Mass in honor of the holy Virgin. It is true that the holy sacrifice of the Mass can be offered only to God, to whom it is offered principally in acknowledgment of his supreme dominion; but as the sacred Council of Trent declares,[1772] this does not prevent it from being offered to God in gratitude for the graces bestowed on the saints and his most holy mother, and in commemoration of them, that they may deign to intercede for us. And therefore it is said in the Mass: “That it may avail to their honor, but to our salvation.”[1773] This offering of the Mass, as also the repeating three “Our Fathers,” “Hail Marys,” and “Glories” to the most holy Trinity, in gratitude for the graces granted to Mary, she herself revealed to a soul, were very pleasing to her; for the Virgin not being able fully to thank the Lord for all the favors bestowed on her, is pleased when her children help her to thank God. 2d. To reverence the saints who are most closely united to Mary, as St. Joseph, St. Joachim, and St. Ann. The Virgin herself recommended to a nobleman the devotion to St. Ann her mother.[1774] And we should also honor the saints who had the most special devotion to the divine mother, as St. John the Evangelist, St. John the Baptist, St. Bernard, St. John of Damascus, the defender of her images, St. Ildephonsus, the defender of her virginity, &c. 3d. To read every day some book which treats of the glories of Mary. To preach, or at least recommend to all, particularly to one’s relatives, devotion to the divine mother. The Virgin one day said to St. Bridget: “Make thy children my children.” To pray daily for the living and dead who were most devoted to Mary.

Let us here enumerate many other indulgences granted by the Pontiffs to those who, in various ways, honor this queen of heaven: 1st. To those who say: “Blessed be the holy and immaculate conception of the blessed Virgin Mary,” an indulgence of one hundred years is granted; and when after the word “immaculate,” the word “most pure” is added, according to Father Crasset, other indulgences are granted, applicable to the souls in purgatory. 2d. For the “Salve Regina,” forty days. 3d. Litanies, two hundred days. 4th. To those who bow the head at the names of Jesus and of Mary, twenty days. 5th. To those who repeat five “Our Fathers” and “Hail Marys” in honor of the passion of Jesus and the dolors of Mary, ten thousand years. And for the convenience of devout souls, I will here mention other indulgences, attached by the Sovereign Pontiffs to other devotions: 1st. To him who hears Mass, three thousand eight hundred years. 2d. Benedict XIV. granted seven years’ indulgence to those who make the Christian acts, with the intention of receiving in life and in death the holy sacraments; and if they are continued for a month, plenary indulgence applicable to the souls in purgatory, or to themselves at the article of death. 3d. To those who recite fifteen “Our Fathers” and “Hail Marys,” for sinners, remission of the third part of their sins. 4th. Pope Benedict XIV. has granted more indulgences to those who make mental prayer for half an hour every day, and plenary once a month, after confession and communion. 5th. To those who recite the prayer: Soul of Christ, “Anima Christi,” etc., three hundred days. 6. Those who accompany the viaticum, obtain five years’ indulgence, and with lights seven years; and those who cannot do this, if they accompany it reciting an “Our Father” and “Hail Mary,” one hundred days. 7th. Those who kneel before the most holy Sacrament, gain two hundred days. 8th. Those who kiss the cross, one year and forty days. Those who bow the head at the “Glory be to the Father,” thirty days. 10th. To priests who before Mass recite: I wish to celebrate Mass, &c., “Ego volo celebrare missam,” etc., fifty days are granted. 11th. To those who kiss the regular scapular, five years. Other indulgences may be found in the works of Father Viva.[1775] Let every one endeavor, when seeking the above-named indulgences, to make an act of contrition, that he may be in a disposition to gain them.

I omit other devotions, which are to be found in other books, as the seven joys, the twelve privileges of Mary, and the like, and let us terminate this work with the beautiful words of St. Bernardine:[1776] “Oh woman, blessed among all women, thou art the honor of the human race, the salvation of our people. Thou hast a merit that has no limits, and an entire power over all creatures. Thou art the mother of God, the mistress of the world, the queen of heaven. Thou art the dispenser of all graces, the glory of the holy Church. Thou art the example of the just, the consolation of the saints, and the source of our salvation. Thou art the joy of paradise, the gate of heaven, the glory of God. Behold, we have published thy praises. We supplicate thee then, oh mother of mercy, to strengthen our weakness, to pardon our boldness, to accept our service, to bless our labors, and impress thy love upon the hearts of all, that after having honored and loved thy Son on earth, we may praise and bless him eternally in heaven. Amen.”

And with this, my dear reader and brother, lover of our mother Mary, I leave you, saying to you, continue joyfully to honor and love this good Lady; endeavor also to promote the love of her wherever you can, and do not doubt, but securely trust that if you persevere in true devotion to Mary, even until death, your salvation will be certain. I finish, not because I have nothing more to say of the glories of this great queen, but that I may not weary you. The little that I have written may indeed be enough to charm you with this great treasure of devotion to the mother of God, with which she will correspond with her powerful patronage. Accept, then, the desire I have had by this my work, to see you safe and holy, to see you become a loving and ardently devoted child of this most amiable queen. And if you know that this book of mine has aided you somewhat, I pray you of your charity recommend me to Mary, and ask of her the grace that I ask for you, namely, that we may both meet in paradise at her feet, together with all her other dear children.

And last of all, I turn to thee, oh mother of my Lord, and my mother Mary. I pray thee to accept these my poor labors, and the desire I have had to see thee praised and loved by all. Thou knowest how much I have desired to complete this my little work on thy glories, before my life, which is now drawing to a close, should end. I now say that I die content, leaving on the earth this book of mine, which will continue to praise and to preach thee, as I have endeavored always to do in these years since my conversion, which through thee I have obtained from God. Oh immaculate Mary, I recommend to thee all those who love thee, and especially those who will read this my book; and most especially those who will exercise the charity of recommending me to thee; oh Lady, give them perseverance, make them all saints, and thus bring us all to praise thee together in heaven. Oh, my most sweet mother, it is true that I am a poor sinner, but I glory in loving thee, and I hope great things from thee, among others, that I may die loving thee. I hope in the sufferings of my death, when the devil will place my sins before me, that first the passion of Jesus, and next, thy intercession, may give me comfort to quit this miserable life in the grace of God, to come to love him and thank thee, oh my mother, through all eternity. Amen. Thus I hope, thus may it be.

Oh Lady, say for us to thy Son: “They have no wine.” How bright and clear is the intoxicating cup of this wine! The love of God inebriates us even to contempt of the world; it warms and strengthens, renders us insensible to temporal things, and inclined to heavenly things.[1777]

Thou art a fruitful field, full of virtues, full of graces. Thou didst come forth as a bright and ruddy dawn; for original sin being destroyed in the womb of thy mother, thou wast born bright in the knowledge of truth, and ruddy with the love of virtue; no enemy has power against thee, for a thousand bucklers hang upon thee, all the armor of valiant men; for there is no virtue which does not shine in thee, and thou in thyself dost possess all that belongs to every saint.[1778]

Oh our Lady, our mediatrix, our advocate, commend us to thy Son. Oh blessed one, obtain by the grace which thou didst merit, that he who, through thy means has deigned to become a partaker of our infirmity and misery, thou also interceding, may make us partakers of his blessedness and glory.[1779]

Live Jesus, Mary, and Joseph.

VARIOUS ADDITIONAL EXAMPLES
APPERTAINING TO
THE MOST HOLY MARY.
MEDITATIONS FOR VARIOUS FESTIVALS, AND DIFFERENT DEVOTIONS IN HER HONOR.

VARIOUS ADDITIONAL EXAMPLES APPERTAINING TO THE MOST HOLY MARY.

Some persons, boasting of being free from prejudices, take great credit to themselves for believing no miracles but those recorded in the holy Scriptures, esteeming all others as tales and fables for foolish women. But it will be well to repeat here a just remark of the learned and pious Father John Crasset,[1780] who says that the bad are as ready to deride miracles as the good are to believe them; adding, that as it is a weakness to give credit to all things, so, on the other hand, to reject miracles which come to us attested by grave and pious men, either savors of infidelity, which supposes them impossible to God, or of presumption, which refuses belief to such a class of authors. We give credit to a Tacitus and a Suetonius, and can we deny it without presumption to Christian authors of learning and probity? There is less risk, says Father Canisius, in believing and receiving what is related with some probability by honest persons, and not rejected by the learned, and which serves for the edification of our neighbor, than in rejecting it with a disdainful and presumptuous spirit.[1781]

1st Example.—A certain man in Germany had committed a great sin, and was ashamed to confess it, yet on the other hand he could not endure the remorse which he felt, and went to cast himself into the river; but just as he was on the point of doing so, he stopped, and bursting into tears, prayed God to pardon him without confession. One night in his sleep he felt some one waking him, and heard a voice saying: Go and make your confession. He went to the church, but yet did not make his confession. He heard the same voice a second night; again he went to the church, but after he had entered it, said that he would rather die than confess that sin. He was about to return home, when he thought he would go and recommend himself to the most holy Mary, before her image which was in the church. He had hardly kneeled before it, when he felt himself entirely changed. He immediately arose, called for a confessor, and weeping bitterly, through grace received from the Virgin, made a sincere confession; and he afterwards said that he felt greater satisfaction than if he had gained all the gold in the world.[1782]

2.—A young nobleman was reading one day, while at sea, an obscene book, in which he took great pleasure. A religious said to him: “Now come, would you give something to our Lady?” “Yes,” he answered; and the other said, “I wish that, for love of the holy Virgin, you would tear that book in pieces and cast it into the sea.” “Here it is, Father,” said the young man. “No,” said the religious, “I wish that you yourself would make this offering to Mary.” He did so, and when he returned to Genoa, his native place, the mother of God so inflamed his heart with the love of God, that he became a religious.[1783]

3.—A hermit of Mount Olivet had in his cell a holy image of Mary, and frequently offered up prayers before it. The devil could not endure such devotion to the holy Virgin, and tormented him continually with temptations against purity; and the poor old hermit finding himself still pursued by them, notwithstanding all his prayers and mortifications, said one day to the enemy: “What have I done to you, that you will not leave me in peace?” And the demon appeared to him and answered: “You torment me more than I torment you;” and then he added: “Now come, and swear secrecy to me, and I will tell you what you must cease to do, if you wish me not to molest you any more.” The hermit took the oath, and then the devil said to him: “I wish you never again to approach that image that you have in your cell.” The hermit was greatly perplexed, and went to take counsel of the Abbot Theodore, who told him that he was not bound by his oath, and that he must not cease to recommend himself to Mary before that image, as he had done before. The hermit obeyed, and the devil was put to shame and conquered.[1784]

4.—A woman who had been guilty of a criminal connection with two young men, one of whom had killed the other, came one day in great terror to Father Onefrio d’Anna, a pious missionary in the kingdom of Naples, to make her confession. She told the Father that in the same hour in which that wretched youth had died, he appeared to her, clothed in black, loaded with chains, and cast fire on every side. He had a sword in his hand, and raised it to cut her throat. In terror she exclaimed: “What have I done to you, that you wish to kill me?” And in a rage he answered: “Wretch, do you ask what you have done to me? You have caused me to lose God.” Then she invoked the blessed Virgin; and that spectre, on hearing the most holy name of Mary pronounced, disappeared and was seen no more.[1785]

5.—When St. Dominic was preaching at Carcassone, in France, an Albigensian heretic, who was possessed by demons, was brought to him, because he had publicly spoken against the devotion of the most holy Rosary. The saint then ordered the demons, in the name of God, to declare whether those things which he had said concerning the most holy Rosary were true; and howling with rage they said: “Hear, oh Christians, all that this our enemy has said of Mary and of the most holy Rosary is entirely true.” They added, moreover, that they had no power against the servants of Mary; and that many who at death invoked Mary were saved, contrary to their deserts. And finally they said: “We are constrained to declare, that no one is lost who perseveres in devotion to Mary, and in the devotion of the most holy Rosary, for Mary obtains for sinners a true repentance before death.” St. Dominick made the people immediately repeat the Rosary; and, oh miracle! at every “Hail Mary,” many devils went out from that wretched man, in the shape of burning coals, so that when the Rosary was finished, he was entirely freed from them, and many heretics became converted.[1786]

6.—The daughter of a certain prince had entered a monastery, where the discipline was so relaxed, that, although she was a young person of good dispositions, she advanced but little in virtue. By the advice of a good confessor, she began to say the Rosary with the mysteries, and became so changed that she was an example to all. The other religious, taking offence at her for withdrawing from them, attacked her on all sides, to induce her to abandon her newly-begun way of life. One day while she was repeating the Rosary, and praying Mary to assist her in that persecution, she saw a letter fall from above. On the outside were written these words: “Mary, mother of God, to her daughter Jane, greeting;” and within: “My dear child, continue to say my Rosary; withdraw from intercourse with those who do not help you to live well; beware of idleness and vanity; take from thy cell two superfluous things, and I will be your protectress with God.” The abbot of that monastery soon after visited it, and attempted to reform it, but he did not succeed; and one day he saw a great number of demons entering the cells of all the nuns except that of Jane, for the divine mother, before whose image he saw her praying, banished them from that. When he heard from her of the devotion of the Rosary which she practised, and the letter she had received, he ordered all the others to repeat it, and it is related that this monastery became a paradise.[1787]

7.—There lived in Rome a woman, called Catherine the beautiful, who led a very sinful life. Hearing St. Dominick once preach on the devotion of the most holy Rosary, she had her name inscribed in the book of the confraternity, and began to recite it, but did not abandon her sinful life. One evening a youth, apparently a noble, came to her house, whom she received courteously. When they were at supper, she saw drops of blood falling from his hands while he was breaking a piece of bread, and then she observed that all the food he took was tinged with blood. She asked him what that blood meant? And the youth answered, that a Christian should take no food that was not tinged with the blood of Jesus Christ, seasoned with the memory of his passion. Amazed at this, she asked him who he was. “Soon,” he answered, “I will show you;” and when they had withdrawn into another apartment, the appearance of the youth changed, and he showed himself crowned with thorns, his flesh torn, and said to her: “Do you wish to know who I am? Do you not know me? I am thy Redeemer. Catherine, when will you cease to offend me? See how much I have suffered for you. You have grieved me enough, change your life.” Catherine began to weep bitterly, and Jesus, encouraging her, said: “Now begin to love me as much as you have offended me; and know that you have received this grace from me, on account of the Rosary you have been accustomed to recite in honor of my mother.” And then he disappeared. Catherine went in the morning to make her confession to St. Dominick; and giving to the poor all she possessed, led so holy a life, that she attained to great perfection. The Virgin often appeared to her; and Jesus himself revealed to St. Dominick, that this penitent had become very dear to him.[1788]

8.—The blessed Alanus relates of a lady, named Dominica, who was accustomed to recite the Rosary, that she gave up this devotion, and afterwards became so poor, that in desperation she stabbed herself in three different places. But just as she was breathing her last, and the devils came to take her to hell, the most holy Mary appeared to her, and said to her: “My daughter, you have forgotten me, but I have not been willing to forget you, on account of that Rosary which you have for a time recited in my honor. And now,” she added, “if you will continue to recite it, I will restore life to you, and also the possessions you have lost.” Dominica was restored to health, and continuing the practice of reciting the Rosary, recovered her possessions, and at her death was again visited by Mary, who commended her fidelity, and she died a holy death.[1789]

9.—There lived in Saragossa a certain noble, a very bad man; his name was Peter, and he was a relation of St. Dominick. One day when the saint was preaching, he saw Peter enter the church, and he prayed the Lord that he would make known to the audience the condition of that miserable sinner. And, behold, Peter then appeared like a monster from hell, surrounded and dragged along by many devils. The congregation fled, even his wife who was in the church, and the servants who accompanied him. Then St. Dominick directed him, through one of his companions, to recommend himself to Mary, and to begin to recite the Rosary which he sent him. Peter received the message, humbled himself, sent to thank the saint, and received himself the grace to see the demons that surrounded him. He afterwards went to make his confession to the saint himself, from whom he received the assurance that he was already pardoned, and continuing to recite the Rosary, he attained to so happy a state, that one day the Lord made him appear in church, in the presence of the whole congregation, crowned with three crowns of roses.[1790]

10.—In the mountains of Trent lived a notorious robber, who when he was one day admonished by a religious to change his course of life, answered, that for him there was no remedy. “Do not say so,” said the religious; “do what I tell you; fast on Saturday in honor of Mary, and on that day do no harm to any one, and she will obtain for you the grace of not dying under the displeasure of God.” The obedient robber followed this advice, and made a vow to continue to do so. That he might not break it, he from that time went unarmed on Saturdays. It happened that on a Saturday he was found by the officers of justice, and that he might not break his oath, he allowed himself to be taken without resistance. The judge, when he saw that he was a gray-haired old man, wished to pardon him; but, through the grace of compunction which he had received from Mary, he said that he wished to die in punishment of his sins. He also made a public confession of all the sins of his life in that same judgment-hall, weeping so bitterly that all present wept with him. He was beheaded, and buried, with but little ceremony, in a grave dug near by. But afterwards the mother of God appeared, with four holy virgins, who took the dead body from that place, wrapped it in a rich cloth, embroidered with gold, and bore it themselves to the gate of the city; there the blessed Virgin said to the guards: “Tell the bishop from me, to give an honorable burial, in such a church, to this dead person, for he was my faithful servant.” And this was done. All the people of the place thronged to the spot, where they found the corpse, with the rich pall, and the bier on which it was placed. And from that time, says Cesarius, all persons in that region began to fast on Saturdays.[1791]

11.—A devout servant of Mary, who lived in Portugal, fasted on bread and water every Saturday of his life, in honor of Mary, and chose for his advocates with the blessed Virgin, St. Michael and St. John the Evangelist. At the hour of his death the queen of heaven appeared to him, with those saints, who were praying for him, and the holy Virgin, looking upon her servant with a joyful countenance, said to those saints: “I will not depart hence without taking this soul with me.”

12.—In one of our missions, after the sermon on Mary which it is our custom to preach, a very old man came to one of the Fathers of our congregation, to make his confession. He was full of consolation, and said: “Our Lady has done me a favor.” “And what favor has she done you?” asked the confessor. “For thirty-five years, Father, I have made sacrilegious confessions, because I was ashamed of one sin, and yet I have passed through many dangers, and have been several times at the point of death, and if I had died then I certainly should have been lost; and now our Lady has done me the favor to touch my heart;” and when he said this he wept so bitterly, that he seemed to be all tenderness. After the Father had heard his confession, he asked him what devotion he had practised, and he answered that he had never failed on Saturday to keep a strict fast in honor of Mary, and therefore the Virgin had taken pity on him, and he gave the Father permission to publish the fact in his sermons.

13.—In the country of Normandy a certain robber was beheaded, and his head was thrown into a trench; but afterwards it was heard crying: “Mary, give me confession.” A priest went to him and heard his confession; and questioning him as to his practices of devotion, the robber answered that he had no other except that of fasting one day of the week in honor of the holy Virgin, and that for this our Lady had obtained for him the grace to be delivered from hell by that confession.[1792]

14.—There were two young noblemen living in the city of Madrid who encouraged each other in their sinful life. One of them saw one night, in a dream, his companion seized by some Moors and carried to the shore of a stormy sea. They were about to do the same with him, but he had recourse to Mary, and made a vow that he would become a religious at once, and thus he was rescued from these Moors; then he saw Jesus seated on a throne, and as if in anger, and the holy Virgin supplicating and obtaining mercy for him. When his friend came to visit him he related to him the vision, but he laughed at it; and shortly after was stabbed with a poniard and died. When the other youth saw the vision verified he made his confession, and was strengthened in his resolution of becoming a religious. In view of that, he sold all that he had, but instead of giving the money to the poor, as he had intended, he expended it in debauchery. He afterwards fell ill, and had another vision; he thought he saw hell opened and the divine Judge in the act of condemning him. Again he had recourse to Mary, and Mary again delivered him. He was restored to health, and led a worse life than before. He went to Lima, in South America, where he fell ill, and in the hospital of that place was again touched by the grace of God. He confessed to Father Francis Perlino, a Jesuit, to whom he promised to change his life, but went back to his evil courses. At length the same Father, visiting one day another hospital in a distant place, saw that wretched man extended on the earth, and heard him exclaim: “Ah, I am lost; and for my greater torment this Father has come here to witness my punishment. I came here from Lima, and am brought to this end by my vices, and now I am going to hell.” With these words on his lips he died, before the Father had time to give him any assistance.[1793]

15.—There was once in Germany a certain criminal condemned to death; but he was obstinate and refused to make his confession, though a Jesuit father did his utmost to convert him. He entreated him, he wept, he cast himself at his feet; but seeing that all was in vain, he finally said: “Let us recite a ‘Hail Mary.’” No sooner had the criminal recited it than he began to cry bitterly, made his confession with much compunction, and wished to die clasping the image of Mary.[1794]

16.—In a city of Spain there lived a sinful man who had given himself to the devil, and had never been to confession. He did nothing good but say a “Hail Mary” every day. Father Eusebius Nierembergh relates, that when this man was at the point of death the most holy Virgin appeared to him in a dream and looked on him; her kind eyes so changed him that he immediately sent for a confessor, made his confession with a voice broken by sobs, made a vow to become a religious if he should live, and then died.[1795]

17.—A devout servant of Mary always inculcated it upon her daughter that she should often recite the “Hail Mary,” especially when she was in any danger. One day when this girl was resting after a ball, she was attacked by a demon, who in a visible form, bore her off with him. He had already seized her, but she began the “Hail Mary,” and the enemy disappeared.[1796]

18.—A woman of Cologne who had criminal intercourse with an ecclesiastic, found him one day hanging in her rooms dead. After this she entered into a monastery, where the devil assailed her in a bodily form, so that she knew not what to do in order to be delivered from him. A companion suggested to her to say the “Hail Mary;” and when she did so the demon said: “Accursed may she be who has taught thee this,” and appeared no more.[1797]

19.—A certain baron who led a very sinful life was accidentally visited in his castle by a religious, who, enlightened by God, begged him to assemble together all his servants. They all came except the chamberlain. He at last was forced to come in, and the Father said to him: “Now, I command thee in the name of Jesus Christ to tell who you are.” And he answered: “I am a devil from hell, who for fourteen years have served this villain, waiting until some day he should omit those seven ‘Hail Marys’ which he is in the habit of reciting, that I might then strangle him and take him to the flames of hell.” The religious then commanded the devil to depart. He obeyed, and disappeared. The baron then threw himself at his feet, was converted, and led a holy life.[1798]

20.—The blessed Francis Patrizii, who greatly loved the devotion of the “Hail Mary,” recited five hundred every day. Mary made known to him the hour of his death. He died as a saint; and after forty years a most beautiful lily sprung from his mouth, which was then transported into France, and on the leaves of it was written the “Hail Mary” in letters of gold.[1799]

21.—Cesarius relates that a Cistercian lay-brother could say no other prayer but the “Hail Mary,” and recited it continually with the greatest devotion. After his death there sprung up from the place where he was buried a tree, on whose leaves were written these words: Hail Mary, full of grace: “Ave Maria, gratia plena.”[1800]

22.—Three devout virgins, by the advice of their confessor, recited one year, for forty days, the whole Rosary, as a preparation for the feast of the purification of Mary. On the vigil the divine mother appeared to the first of the three sisters with a rich garment, embroidered with gold, thanked her, and blessed her. Then she appeared to the second with a simple garment, and also thanked her. But she said to her: “Oh Lady, why have you brought my sister a richer garment?” “Because she has clothed me,” said Mary, “more richly than you have done.” She afterwards appeared to the third with a canvas garment, and she at once asked pardon for her tepidity in honoring her. The next year all three fervently prepared for the same feast, saying the Rosary with great devotion, when behold, on the evening preceding the festival, Mary appeared to them in glory, and said to them: “Be prepared, for to-morrow you shall come to paradise.” And, in fact, the next day they went to church, related to the confessor what had occurred, and received communion in the morning. At the hour of complin they saw again the most holy Virgin, who came to take them with her, and amid the songs of angels, one after the other sweetly expired.[1801]

23.—Father Crasset relates, that a certain military officer told him, that after a battle he found a soldier on the battle-ground who held in his hand a Rosary and the scapular of Mary, and asked for a confessor. His forehead had been pierced by a musket-ball, which had passed through the head and come out behind, so that the brain was visible and protruded through each opening, and he could not live without a miracle. He however raised himself, made his confession to the chaplain with great compunction, and after receiving absolution, expired.[1802]

24.—The same author adds, that this very captain told him of being present when a trumpeter of his company received a pistol-shot from some one near, and when he examined his breast where he said that he had been hit, he found that the ball had been stopped by the scapular of the Virgin, which the man wore, and that it had not even touched the flesh. He took it and exhibited it to the whole company.[1803]

25.—A noble youth, named Eschylus, being sent by the prince his father to Hildesheim, a city of Saxony, to study, abandoned himself to a dissolute life. He fell ill, and was near dying, and while in that state he had a vision. He saw himself shut up in a furnace of fire, and believed himself to be already in hell; and then he escaped from it through a hole and took refuge in a great palace, where he found the most holy Mary in the hall, and she said to him: “Rash man, dost thou dare to appear before me? Depart from here, and go to the flames which thou dost merit.” The young man besought the Virgin to have mercy on him, and then turned to some persons who were near, and implored them to recommend him to Mary. They did so, and the divine mother answered: “You do not know the sinful life he has led, and that he has not even thought of saving a ‘Hail Mary’ in my honor.” But his advocates answered: “Oh Lady, he will change his life;” and the youth added: “Yes, I promise really to amend, and I will be thy servant.” Then the Virgin’s anger was appeased, and she said to him: “Well, I accept thy promise, be faithful to me, and meanwhile, with my blessing, be delivered from hell and death.” When she had said this, the Virgin disappeared. Eschylus came to himself, and blessing Mary, related to others the grace he had received. He led ever after a holy life, always preserving a great affection towards the blessed Virgin, and was made Archbishop of the Church of Lude, in Denmark, where he converted many to the faith. Towards the close of his life, being old, he resigned the archbishopric and became a monk of Clairvaux, where he lived four years, and died a holy death. Hence he has been numbered by some writers among the saints of the Cistercian order.[1804]

26.—A member of the brothers of the confraternity of Mary was invited one morning by a friend to dine with him. He promised to go, but went first to the meeting of the confraternity, and after that he forgot his promise. His friend was so much offended by this, that one day when he met him he attempted to kill him; but, by a just judgment of God, he killed himself. His friend was immediately taken before the court, found guilty of the murder, and was condemned to death. He recommended himself to the Virgin, and, inspired by her, begged to be led into the presence of the dead body, and then asked him how he had died. He confessed that he died by his own hands, and his friend was set at liberty.[1805]

27.—In the year 1604, at Dola, a member of the same confraternity was very ill. On a feast-day he said to himself: “At this hour my brothers are assembled and occupied in praising Mary, and am I here”? He rose from his bed and went to the assembly, when suddenly the fever left him, and he was restored to health.[1806]

28.—A fisherman, belonging to the same confraternity in Naples, had been ill for several days through the severe discipline he had practised in the meeting of the confraternity. Being somewhat better, as he was poor and had a family, he returned to his fishing, saying to the most holy Virgin: “Oh, my Lady, for thee I have suffered this evil, do thou help me”; and our blessed Lady allowed him to take as many fish as he would have taken in all the time he had lost.[1807]

29.—Another member was going to be imprisoned for debt; he recommended himself to Mary, and the most holy Virgin inspired his creditors to release him from his debt, and so they did.[1808]

30.—A young man who had been a member of the confraternity of the Virgin, left it, and abandoned himself to a dissolute life. One night the devil appeared to him in a frightful form. He began to invoke the blessed Virgin. “In vain,” said his enemy to him, “do you invoke her whom you have abandoned; your sins have made thee mine.” The youth in terror fell on his knees, and began to recite the formula of the brothers: “Oh most holy Virgin mother,” &c. Then the mother of God appeared to him, at whose presence the demon fled, leaving behind him a great stench, and an opening in the wall. And Mary then turned to the youth, and said: “Thou didst not merit my help, but I wish to take pity on thee, that thou mayest change, and return to the confraternity.”[1809]

31.—In Braganza there lived another youth who left the confraternity and abandoned himself to such vicious courses, that one day in despair, he was going to throw himself into a river. But first he turned to our Lady and said: “Oh Mary, I have served thee in the confraternity, wilt thou help me?” The most holy Virgin appeared to him and said: “What art thou doing? Dost thou wish to destroy both soul and body? Go, make thy confession, and return to the confraternity.” The youth, encouraged by this, thanked the Virgin, and amended his life.[1810]

32.—There was once a religious in Spain, who in a fit of passion killed his superior. After committing this crime he fled into Barbary, where he renounced his faith and married, leading afterwards so bad a life that he did nothing good but say a “Hail, oh Queen,” daily. One day, being alone, he repeated this devotion, and behold Mary appeared to him, rebuked him, and encouraged him to amend his life, promising him her assistance. He then returned to his house, and was so sorrowful that his wife questioned him as to the cause, and he in tears told her his condition, and the vision he had seen. She took compassion on him, gave him money to enable him to return to his own country, and also consented that he should take one of their children with him. He returned to the monastery, where he shed so many tears of compunction that he was again received, together with his son. He persevered in his holy life, and died with the reputation of a saint.[1811]

33.—A pupil had been instructed by his master to salute the most holy Virgin in these words: “Hail, oh mother of mercy.” When he was at the point of death Mary appeared to him, and said: “My son, do you not know me? I am that mother of mercy whom you have saluted so many times.” Then this servant of the Virgin extended his arms as if to follow her, and gently breathed his last.[1812]

34.—There was once a sinner who was so abandoned, that he practised no other devotion than that of reciting daily: To thy patronage: “Sub tuum præsidium.” The Virgin one day so greatly enlightened him, that he abandoned his sins, entered religion, led for fifty years an exemplary life, and thus died.[1813]

35.—In the year 1610, there lived in Turin an obstinate heretic, who even on his death-bed would not be converted by all that was said to him by the various priests who were with him for eight successive days. At length one of them, almost by force, brought him to have recourse to Mary, with these words: Mother of Jesus, help me: “Mater Jesu, assiste mihi.” And the heretic, as if awakened from sleep, exclaimed, “I will die a Catholic;” and indeed he became reconciled to the Church, and died in two hours.[1814]

36.—Another infidel, who was living in India, was about to die, abandoned by all, but as he had heard the Christians so much extol the power of Mary, he had recourse to her, and the blessed Virgin appeared to him, and said: “Behold I am she whom you invoke; become a Christian.” He was immediately restored to health, and baptized, and many were converted by the prodigy.[1815]

37.—There lived in Madrid, in the year 1610, a very devout servant of Mary, who had an especial devotion to an image of her called “Mary of Antioch.” He married a woman, who through suspicion and jealousy, left him no rest. Every Saturday he went barefoot, and early in the morning, to visit that image; but his wife, who suspected him of going elsewhere, once in particular, attacked him so violently, that blinded by impatience, he took a rope and hung himself. But just as his soul was departing, when he could no more help himself, he invoked the help of Mary; and behold a most beautiful lady appeared, who approached him and cut the rope. The people without saw this, and then he narrated the fact. By this the wife was so filled with compunction, that ever afterwards they lived in peace, and devoted to the divine mother.[1816]

38.—Another person, of Valentia, in 1613, committed a great crime, which he was ashamed to confess, and therefore made sacrilegious confessions. But, being troubled with great remorse of conscience, he went one day to visit the altar of Our Lady of Halle, that he might obtain relief. When he arrived at the door of the church, which stood open, he felt himself thrust back by an invisible power. Then he determined to make his confession, and immediately entered. After making a general confession, he went home entirely consoled.[1817]

39.—The blessed Adam, a Cistercian, went one evening to visit an altar of the most blessed Virgin in a church; but finding the doors closed, he knelt outside to make his devotions. He was hardly on his knees when he saw the door opening of itself, and he entered. There he beheld the Queen of Heaven, in the midst of great splendor, and she said to him: “Adam, approach; do you know who I am?” Adam answered: “No, Lady; who art thou?” “I am,” she said, “the mother of God. Know, that as a reward for thy devotion to me, I will always take care of thee.” And then she placed her blessed hand upon his head, and cured him of the great pain he was suffering there.[1818]

40.—A servant of Mary went one day to visit a church of our blessed Lady, without the knowledge of her husband, and she was prevented by a severe storm from returning that night to her own house. She felt a great fear lest her husband should be very angry with her; but she recommended herself to Mary, and when she returned home, her husband was very kind and gracious to her. Upon questioning him, she found that the evening before, the divine mother had taken her form, and attended to all the little affairs of the household like a servant. She then related the occurrence to her husband, and they both afterwards practised great devotion to the blessed Virgin.[1819]

41.—A certain cavalier, of the city of Doul, in France, named Ansaldo, received in battle a wound from an arrow, which entered so deep into the jaw-bone, that it was not possible to extract the iron. After four years of suffering, the afflicted man could endure the pain no longer, and being besides very ill, he thought he would again try to have the iron extracted. He recommended himself to the blessed Virgin, and made a vow to visit every year a sacred image of her which was in that place, and make an offering of a certain sum of money upon her altar, if she granted his request. He had no sooner made the vow than the iron, without being touched, fell into his mouth. The next day, ill as he was, he went to visit the image, and scarcely had he placed the promised gift upon the altar, when he felt himself entirely restored to health.[1820]

42.—There was once a Spaniard who held sinful intercourse with a relative. A devout virgin, while she was at prayer, saw Jesus on his throne, who was on the point of sending that criminal to hell; but his holy mother obtained thirty days’ grace for him, because he once had honored her. By the command of the divine mother herself, his female companion told the whole to her confessor, who made it known to the young man, and he at once made his confession, with many tears and promises of amendment. But because he did not remove the temptation from him, he fell again into sin, went again to confession, again made a resolution, and again relapsed. As he did not go to see the Father again, the Father went to his house to find him, but was very rudely dismissed. The last of the thirty days had arrived; the Father went to the house again, but in vain; he desired the servant, however, to give him notice if there was any accident; and indeed at night that miserable sinner was attacked with violent pains. The Father was called, and endeavored to relieve him, but the unhappy man exclaimed: “My heart has been pierced with a lance, and I am dying.” Then giving a groan of despair, he expired.[1821]

43.—There lived once in Milan a man named Masaccio, so addicted to gambling, that one day he lost at play the very clothes he wore. In a violent rage at his loss, he took a knife and struck an image of the blessed Virgin, and blood burst forth from it into his face. He was so much moved that he burst into tears, and offered thanks to the Virgin that she had obtained for him time for repentance. He afterwards entered a Cistercian monastery, and led such a holy life that he even received the gift of prophecy; after being forty years a religious, he died a holy death.[1822]

44.—A very sinful man, once kneeling in tears at the foot of the cross, prayed that he might receive a sign of pardon. But when he found that his prayer was not granted, he turned to an image of the sorrowful Mary, who then appeared to him, and he saw her present his tears to her Son, saying: My Son, shall these tears be lost? “Fili, istæ lacrymæ peribunt?” And then he was given to understand that Christ had already pardoned him, and from that time he led a holy life.[1823]

45.—A man of advanced age, during one of our missions, after the usual sermon on the powerful intercession of Mary, which it is our custom always to preach in the missions, came to make his confession to one of our Fathers, named D. Cesar Sportelli, who lately died in the fame of sanctity, and was found uncorrupted many months after his death. Kneeling at the feet of his confessor, he said: “Father, our Lady has had pity on me.” “This is her office,” answered the Father. “But you cannot give me absolution,” said the other, “for I have never made my confession.” And, in fact, although he was a Catholic, he had never made his confession. The Father encouraged him, heard his confession, and gave him absolution with great consolation.

46.—The blessed Bernard Tolomeo, founder of the Olivetan Fathers, who, from his childhood, had a great devotion to Mary, was one day greatly tormented in his hermitage at Accona, called Mt. Olivet, with the fear that he should not be saved, and that God had not yet pardoned him; but the divine mother appeared to him, and said: “What do you fear, my son? Take courage; God has already pardoned you, and is pleased with the life you lead; go on, and I will help and save you.” The blessed religious continued to lead a holy life till he died a happy death in the arms of Mary.[1824]

47.—There lived in Germany a young girl, called Agnes, who had been guilty of incest in the first degree. She fled into a desert, and there gave birth to a child. The devil, in the form of a religious, appeared to her, and persuaded her to throw the child into a pond. But afterwards, when he proposed to her to throw herself in also, she said: “Mary, help me,” and the devil disappeared.[1825]

48.—A soldier once made a compact with the devil, that he would sell his wife to him for a certain sum of money. He was taking her to a wood to fulfil his promise, when he passed before a church dedicated to the Virgin. His wife begged him to allow her to pay her devotion to Mary in that church; but as she entered it, Mary came forth from it, and taking the form of the woman, accompanied the husband. When they reached the wood, the demon said to the man: “Traitor, why have you brought me, instead of your wife, my enemy, the mother of God?” “And thou,” said Mary, “how hast thou dared to think of injuring my servant? Go, flee to hell.” And then turning to the man, she said: “Amend your life, and I will aid you.” She disappeared, and that wretched man repented, and amended his life.[1826]

49.—A very sinful woman who lived in Messico, having fallen ill, repented of her life, and made a vow to Mary, that if she would restore her to health she would present her with her hair. She was cured, and she cut off her hair, making an offering of it to the statue of the Virgin. But the woman again fell into sin, again fell ill, and died impenitent. Then Mary one day afterwards spoke from that statue to Father Giammaria Salvaterra, and said: Take those locks from my head, for they belong to a lost and sinful soul, and are not befitting the head of the mother of purity. The Father obeyed her, and threw them himself instantly into the flames.[1827]

50.—A Saracen, named Petran, made captive several Christians in Spain, who recommended themselves to the holy Virgin. Mary appeared to the Saracen, and said to him: “Petran, how dare you to hold my servants slaves? Release them immediately—obey.” And the Moor answered: “Who are you whom I am to obey?” “I am,” said she, “the mother of God; and because they have had recourse to me, I wish you to give them their liberty.” Then the heart of Petran was changed, he set the Christians free, and presented himself to the Virgin. She first instructed him, and then she herself baptized him in a fountain, near which a church was built, and a Benedictine monastery.[1828]

51.—A certain canon, while he was repeating some devotions in honor of the divine mother, fell into the river Seine and was drowned, and being in mortal sin, the devils came to take him to hell. But Mary appeared at the same time, and said to them: “How have you dared to take possession of one who died praising me?” Then turning to the sinner, she said: Repent, and be particularly devout to my Conception. He was restored to life, became a religious, and never ceased to thank his deliverer, and everywhere to propagate the devotion to her immaculate Conception.[1829]

52.—Whilst the monks of Clairvaux were reaping in the fields, and praising the queen of heaven, most holy Mary was seen caressing them, and two other saints wiping their sweat.[1830]

53.—The brother of the King of Hungary recited every day the office of Mary. Once when he was very ill, he made a vow of chastity to the Virgin, if she would restore him to health; and he immediately recovered. But his brother having died, he was about to be married, and just as the nuptials were to be celebrated, he retired apart to recite his accustomed office. When he came to the words: Thou art fair and comely, &c.: “Quam pulchra es et decora,” &c., he saw Mary, who said to him: “If I am fair as you say, why do you leave me for another spouse? Know, that if you leave her, you shall have me for a spouse, and the kingdom of heaven instead of the kingdom of Hungary.” After this the prince withdrew into a desert near Aquileia, where he lived a holy life.[1831]

54.—St. John Climacus relates, that there was a devout religious, named Carcerio, who was accustomed often to repeat little songs in praise of Mary, and always saluted her images with a “Hail Mary.” He was once afflicted with so painful a malady, that in the paroxysms of his suffering he bit his lips and tongue. He lost his speech, and was at the point of death. Whilst the religious were recommending his soul to God, the mother of God appeared to him, and said: “I have come to cure thee, for I do not wish that mouth should suffer with which thou hast so often praised me. Arise, thou art healed, continue to praise me.” Having said this, she sprinkled him with some drops of her milk, and immediately he was cured, and never ceased to praise her, until, visited again by his Lady at his death, he sweetly expired in her arms.[1832]

55.—When St. Francis Borgia was in Rome, an ecclesiastic came to speak with him; but the saint being much occupied, sent Father Acosta to him. The ecclesiastic said to him: “Father, I am a priest and a preacher, but I live in sin, and distrust the divine mercy. After preaching a sermon one day against the obstinate, who afterwards despair of pardon, a person came to me to make his confession, who narrated to me all my sins, and at length told me that he despaired of the divine mercy. In order to do my duty, I told him that he must change his life, and trust in God; then that penitent rose to his feet and reproached me, saying: ‘And you, who preach thus to others, why do you not amend, and why do you distrust? Know,’ said he, ‘that I am an angel come to your aid; amend and you will be pardoned.’ And when he had said this he disappeared. I abstained for several days from my sinful practices, but when temptation came I again returned to my sins. On another day, as I was celebrating Mass, Jesus Christ sensibly spoke to me from the host, and said: ‘Why dost thou thus maltreat me, when I treat thee so well?’ After this I resolved to amend, but at the next temptation fell again into sin. A few hours ago, a youth came to me in my apartment, and drew from under his mantle a chalice, and from this a consecrated host, saying: ‘Do you know this Lord whom I hold in my hand? Do you remember how many favors he has done you? Now behold the punishment of your ingratitude,’ and saying this he drew a sword to kill me. I then cried: ‘For the love of Mary do not kill me, for I will indeed amend.’ And then he said: ‘This was the only thing that could save you: make a good use of this grace, for this is the last mercy for you.’ When he had said this he left me, and I came immediately here, praying you to receive me among you.” Father Acosta consoled him, and the priest, by the advice also of St. Francis, entered another order of strict observance, where he persevered in holiness till his death.[1833]

56.—In the year 1228, while a priest was celebrating Mass on a Saturday, in honor of the most holy Mary, some Albigensian heretics came and cruelly cut out his tongue. In this condition he went to the monastery of Cluny, where the good religious received him with much charity, greatly compassionating the suffering he endured from the loss of his tongue. But what caused the greatest suffering to this devout priest was, that he could no longer say Mass and recite the divine office, and that of the blessed Virgin, as he had been accustomed to do. The feast of Epiphany having arrived, he begged to be carried into the church, and before the altar of the holy Virgin prayed her to restore the tongue which he had lost through love of her, that he might sing her praises as he did before. Then Mary appeared to him with a tongue in her hand, and said to him: “Since thou hast lost thy tongue for the faith, and for the honor thou hast paid me, I give thee in return a new one.” Having said this, with her own hands she placed the tongue in his mouth, and immediately the priest, raising his voice, recited the “Hail Mary.” The religious quickly assembled, and the priest wished to remain with them, and to become himself a religious, that there he might always praise his benefactress. The mark of the scar was always seen on his tongue.[1834]

57.—It was in 589 that the famous plague prevailed in Rome, when men were attacked with sneezing, and fell down dead. St. Gregory the Great, when he was carrying in procession through the city an image belonging to the church of St. Mary Major, in the place now called the Castle of St. Angelo, saw an angel in the air, who was replacing in its scabbard a sword dripping with blood. Then he heard the angels singing: Oh, Queen of heaven! rejoice, Alleluia; for he whom thou didst deserve to bear, Alleluia, is risen again, as he said, Alleluia: “Regina cœli, lætare, Alleluia; quia quem meruisti portare Alleluia; resurrexit, sicut dixit, Alleluia.” And St. Gregory responded: “Ora pro nobis Deum, Alleluia.” Immediately the plague ceased, and they then began to celebrate the greater Litanies every year on the 25th of April.[1835]

58.—A city of France, called Avignon, was once besieged by enemies. The citizens prayed to Mary to defend them, and placed an image of her, which they had taken from a church, at the gate of the city. One of the citizens having concealed himself behind the image, a soldier shot an arrow at him, saying: “This image shall not save you from death.” But the image presented her knee, and the arrow remained fixed in it, and may be seen there even to this day; and thus she saved the life of her servant. And the enemy, moved by this prodigy, raised the siege.[1836]

59.—There was in Naples a Moor, a slave of Don Octavius del Monaco, who, although he had often been exhorted to leave his Mahometan sect, remained obstinate, but yet never failed every evening to keep lighted, at his own expense, a lamp before an image of Mary which was in the house. And he said: “I hope that this Lady will grant me some great favor.” One night the blessed Virgin appeared to him and told him he must become a Christian. Still the Turk resisted, but she placed her hand upon his shoulder, and said to him: “Now no longer resist, Abel; be baptized and called Joseph.” In the morning he immediately went to be instructed, and was baptized August 10th, 1648, with eleven other Turks. Let it be observed that when the divine mother appeared to him, after she had converted him, she was about to depart, but the Moor seized her mantle, saying: “Oh Lady, when I find myself afflicted, I pray thee to let me see thee.” In fact she one day promised him this, and when he was in affliction he invoked her, and Mary appeared again to him, saying: “Have patience,” and he was consoled.[1837]

60.—A certain parish priest of Asella, named Baldwin, became a Dominican, and when he was in his novitiate there came to him the temptation that he could do greater good in the world in his parish, and he resolved to return. But going to take his leave of the altar of the Rosary, Mary appeared to him with two vessels of wine; she gave him to drink of the first, but the novice had hardly tasted it, when he turned away his mouth, for although the wine was good, yet it was full of dregs; the second he pronounced good, and free from dregs: “Now,” said the most holy Virgin, “there is the same difference between the life in the world, and the life in religion, which is under obedience.” Baldwin persevered, and died a good religious.[1838]

61.—Another novice, also overcome by temptation, was about to leave his monastery, but stopping to say a “Hail Mary” before an image of the Virgin, he felt himself nailed, as it were, to the floor, from which he could not rise. He repented, and made a vow of persevering. He then recovered his liberty, asked pardon of the master of novices, and persevered.[1839]

62.—The blessed Clement, a Franciscan, one morning delayed going to the common table, that he might stop and recite certain accustomed devotions to the most holy Virgin; but she spoke from her image, and directed him to go with the others, because obedience pleased her more than all other devotions.[1840]

63.—Whilst Angela, a daughter of the King of Bohemia, was in a monastery, Mary appeared to her, and an angel said to her: “Arise, Angela, and fly to Jerusalem, for thy father wishes to give thee in marriage to the prince of Hungary.” The devout virgin immediately set out on her journey, and again the divine mother appeared to her and encouraged her to continue her journey. She was received in Jerusalem among the Carmelites, and afterwards was commanded by the blessed Virgin herself to return to her own country, where she lived a holy life till her death.[1841]

64.—St. Gregory relates that there was a young woman named Musa, who had great devotion to the mother of God; but being, through the evil example of her companions, in danger of losing her innocence, one day Mary appeared to her with many saints, and said to her: “Musa, do you too wish to be one of these?” Musa answered, “Yes;” and Mary added: “Withdraw from your companions, and prepare, for in one month from this you shall come with me.” Musa retired from her companions, and related the vision. On the thirtieth day she was at the point of death, and the most holy Virgin again appeared to her and called her. She answered: “Behold, Lady, I come,” and sweetly expired.[1842]

65.—Anna Caterina Gonzaga was married to Ferdinand I., Archduke of Austria, but her husband dying, she entered the religious order of the Servites, and had a crown made, on the globes of which were carved the dolors of the Virgin. She said that for this crown she renounced all the other crowns of earth; and, in fact, refused marriage with the Emperor Rodolph II. When she heard that her younger sister had been crowned empress, she said: “Let my sister enjoy her imperial crown; for these garments with which Mary my queen has clothed me, are to me a thousand-fold dearer.” The most holy Virgin appeared to her many times during her life, and at last this good religious died a holy death.[1843]

66.—A young clerical student playing one day at ball with other young men, and fearing he should lose a ring in his play which had been given him by a lady, he placed it on the finger of an image of Mary which was near; and he immediately felt impelled to make a promise to the Virgin to quit the world and choose her for his spouse. He made the promise, and Mary pressed his finger in token that she accepted it. But after some time he wished to marry another, and Mary appeared to him and reproached him for his infidelity; wherefore he fled into a desert, and led to the last a holy life.[1844]

67.—About the year 850, Berengarius, Bishop of Verdun, in Lorraine, having entered a church where a certain priest named Bernerio was saying the office of Mary prostrate before the choir, stumbled against him, and in his vexation struck him with his foot. In the night the most holy Virgin appeared to him, and said: “How is it that you struck with your foot my servant who was engaged in praising me? Because I love you,” she added, “you must pay the penalty.” Then his leg became withered, but he lived and died a saint; and after many years his body, except that leg, remained uncorrupted.[1845]

68.—A young man who was left wealthy at the death of his parents, by play and dissipation with his friends, lost all that he had, but always preserved his chastity. An uncle, who found him reduced to such poverty by his vices, exhorted him to say every day a part of the Rosary, promising him that if he would persevere in this devotion he would procure for him a good marriage. The youth persevered, and having amended his life, he was married. On the evening of his nuptials he rose from the table to go and recite his Rosary, and when he had finished it, Mary appeared to him and said: “Now I will reward thee for the honor thou hast paid me: I do not wish that thou shouldst lose thy chastity; in three days thou shalt die, and shalt come to me in paradise.” And this really happened, for immediately a fever attacked him. He related the vision, and on the third day died in perfect peace.[1846]

69.—The devout author of the book in honor of the most holy Rosary, entitled, “The Secret of every Grace,” relates that St. Vincent Ferrer once said to a man dying in despair: “Why will you ruin yourself when Jesus Christ wishes to save you?” And he answered, that in spite of Christ he would be damned. The saint replied: “And you, in spite of yourself, shall be saved.” He began to recite the Rosary with the persons of the house, and behold, the sick man asked to make his confession, made it weeping, and then died.

70.—The same author also relates that a poor woman, who was buried by an earthquake under the ruins of a house, was found alive and uninjured, with her children in her arms, by some persons who were employed by a priest to remove the stones. When she was asked what devotion she had practised, she said she had never failed to say the Rosary and visit a chapel of the most holy Mary.

71.—He also relates that another woman who led a wicked life because she thought it the only means by which she could gain a livelihood, was counselled to recommend herself to Mary by saying the Rosary; she did so, and behold one night the divine mother appeared and said to her: “Quit your sinful life: as for your support, trust in me, and I will think of that.” The next morning she went to confession, and Mary most holy provided for her wants.

72.—A person of impure life who had not the courage to quit his sins, began to say the Rosary, and was delivered from his vices.

73.—Another person who maintained a sinful friendship was seized with abhorrence of his sin by saying the Rosary. He yielded again to temptation, but by means of the Rosary finally freed himself from it.

74.—A good priest who was attending a woman on her death-bed, who bitterly hated her husband, not knowing by what means to convert her, withdrew to say the Rosary, and at the last moment that woman saw her sinfulness, repented, and forgave her husband.

75.—Finally, the same author relates, that once making a mission to the convicts in the galleys of Naples, he found some who obstinately refused to make their confession. He suggested to them that at least they should have themselves enrolled in the confraternity of the Rosary, and begin to recite it. They consented to do so, and they had no sooner recited one than they desired to make their confession, and did so, the first time for many years. These modern examples serve to revive our confidence in Mary, seeing that she is at the present time the same that she always has been towards those who have recourse to her.

76.—St. Gregory relates that a holy prelate, Bishop of Ferento, was from childhood devoted to relieving the poor. It happened one day that a certain priest, his nephew, sold a horse for ten crowns of gold, and took the money and locked it up. The bishop not having any thing to give when some poor persons came to beg of him, broke open the chest and distributed the money to them. His nephew made such a disturbance when he discovered it, that the holy prelate, not knowing what to do, went for help to a church dedicated to Mary. When behold, he saw ten crowns lying on the drapery of the statue; he took them and gave them to his nephew.[1847]

77.—A Lutheran lady of Augsburg in Germany, who was a very obstinate heretic, happening to pass one day a small Catholic chapel, went in through curiosity. She saw there an image of Mary with the infant Jesus in her arms, and felt moved to make an offering to it. She accordingly went home, took a silk cloth, and brought it to the altar of the Virgin. When she had returned home the most holy Virgin enlightened her to see the errors of her sect, and she went immediately to seek some Catholics, abjured heresy, and was converted to God.[1848]

78.—In the city of Cesena there lived two very bad men who were friends. One of them, named Bartholomew, in the midst of all his vices practised the devotion of reciting every day the “Stabat Mater” in honor of the sorrowful Mary. Once when he was repeating this hymn, Bartholomew had a vision, in which he seemed to stand with his sinful companion in a lake of fire, and saw the most holy Virgin, moved to pity, offer her hand and take him from the flames. She directed him to seek pardon from Jesus Christ, who showed himself willing to pardon him through the prayers of his mother. The vision ended, and Bartholomew at the same moment heard the intelligence that his friend had been mortally wounded and was dead. Then he knew the truth of the vision, and quitting the world, entered the order of Capuchins, where he led a most austere life, and died in the fame of sanctity.[1849]

79.—The blessed Jerome, founder of the Sommaschian Fathers, being governor of a certain place, was taken by the enemy, and confined in the dungeon of a tower. He recommended himself to Mary, and made a vow to make a pilgrimage to Treviso in her honor, if she would rescue him. Then the most holy Virgin appeared to him surrounded by a great light, and with her own hands loosed his chains, and gave him the keys of the prison. He fled from the prison, and, setting out for Treviso to fulfil his vow, he found himself immediately surrounded by the enemy. Again he had recourse to his deliverer, and she again appeared to him, took him by the hand, and led him safely through the midst of his enemies, accompanying him even to the gates of Treviso, where she disappeared. He made the visit, deposited his chains at the foot of the altar of Mary, and then devoted himself to a holy life, by which he has merited recently to be ranked by the holy Church among the number of the blessed.[1850]

80.—A priest who had a special devotion to the sorrows of Mary, often remained alone in a chapel to commiserate the dolors of his Lady, and, moved by compassion, was accustomed with a little cloth to wipe, as it were, the tears of a statue of the sorrowful Virgin which was in that place. Now this good priest, in a severe illness, when he was given up by his physicians, and was going to breathe his last, saw a beautiful lady by his side, who consoled him with her words, and with a handkerchief gently wiped the sweat from his brow, and with this cured him. When he found himself well, he said: “But, my Lady, who art thou who dost practise such charity towards me?” “I am she,” answered Mary, “whose tears thou hast so often dried,” and she disappeared.[1851]

81.—A noble lady, who had an only son, was informed one day that he was killed, and that his murderer had by chance taken refuge in her own palace; but when she called to mind that Mary pardoned the executioners of her Son, she wished also to pardon that criminal for love of the sorrowful Mary; and not only did she pardon him, but provided him with a horse, money, and clothes, that he might make his escape. Then her son appeared to her, and told her that he was saved, and that for her generous act done towards his enemy, the divine mother had delivered him from purgatory, where he should otherwise have had to suffer for a long time, but that he was then already entering paradise.[1852]

82.—The blessed Bionda performed a similar heroic act. Some enemies also killed her only son, though he was innocent, solely by reason of the hatred they bore to his father, who was dead; and with unheard-of cruelty gave the heart of the murdered youth to his mother to eat. Now she, according to the example of the most holy Mary, began to pray for her murderers, and to do them all the good she could. These acts so pleased the divine mother, that she called her to join the third order of the Servites, where she merited to lead so holy a life, that both before and after her death many miracles were wrought through her.[1853]

83.—St. Thomas of Canterbury, when he was a young man, found himself one day in conversation with several other youths, each of whom boasted of some foolish love affair. The holy youth declared that he, too, loved a great lady, and was beloved by her, meaning the most holy Virgin. Afterwards, he felt some remorse at having made this boast; but behold, Mary appeared to him in his trouble, and with a gracious sweetness said to him: “Thomas, what do you fear? You had reason to say that you loved me, and that you are beloved by me. Assure your companions of this, and as a pledge of the love I bear you, show them this gift that I make you.” The gift was a small box, containing a chasuble, of a blood-red color, as a sign that Mary, for the love she bore him, had obtained for him the grace to be a priest and a martyr, which indeed happened, for he was first made priest and afterwards Bishop of Canterbury, in England, where he was at one time persecuted by the king, and fled to the Cistercian monastery, at Pontignac, in France. While he was there, wishing one day to mend his hair-cloth shirt that he usually wore, which was ripped, and not being able to do it well, his beloved queen appeared to him, and, with especial kindness, took the hair-cloth from his hand, and repaired it as it should be done. After this he returned to Canterbury, and died a martyr, having been put to death on account of his zeal for the Church.[1854]

84.—A young woman in the Papal States, who was very devout towards Mary, met in a certain place a chief of banditti. Fearing some outrage, she implored him, for love of the most holy Virgin, not to molest her. “Do not fear,” he answered, “for you have prayed me in the name of the mother of God; and I only ask you to recommend me to her.” And, in fact, he accompanied her himself along the road to a place of safety. The following night Mary appeared in a dream to the bandit, and thanking him for the act he had performed for love of her, told him she would remember it, and would one day reward him. The robber, at length, was arrested, and condemned to death; but behold, the night previous to his execution, the blessed Virgin visited him again in a dream, and first asked him: “Do you know who I am?” He answered, “It seems to me I have seen you before.” “I am the Virgin Mary,” she continued, “who have come to reward you for what you have done for me. You will die to-morrow, but you will die with so much contrition that you will come at once to paradise.” The convict awoke, and felt such contrition for his sins that he began to weep bitterly, all the while giving thanks aloud to our blessed Lady. He sent immediately for a confessor, to whom he made his confession with many tears, relating the vision he had seen, and begged him to make public this grace that had been bestowed on him by Mary. He went joyfully to execution, after which, as it is related, his countenance was so peaceful and happy that all who saw him believed that the promise of the divine mother was fulfilled.[1855]

85.—The blessed Joachim Piccolomini, who had a very great devotion to Mary, even from childhood, used to visit three times a day an image of the sorrowful mother, which was in a neighboring church, and abstained from all food on Saturday in her honor. Moreover, he rose at midnight to meditate upon her dolors. But let us see how Mary rewarded him. At first she appeared to him when he was young, and directed him to enter into religion in the order of her Servants, which he did. Towards the close of his life, she again appeared to him, with two crowns in her hand: one of rubies, as the reward of the compassion he had cherished for her sorrows; and the other of pearls, as the reward of his chastity which he had consecrated to her. Finally, at death she appeared to him again, when he asked of her the favor to die on the day on which Jesus Christ died, and the most holy Virgin consoled him by telling him: “Make ready now, for to-morrow (Friday) you will die suddenly, as you desire, and to-morrow you shall be with me in paradise.” And thus it happened, for while they were chanting in the church the passion according to St. John, at the words: There stood near the cross of Jesus his mother: “Stabat juxta crucem Jesu mater ejus,” he was attacked with the faintness of death; and at the words: And bowing his head he gave up the ghost: “Et inclinato capite tradidit spiritum,” this blessed one also gave up his spirit to God; and at the same moment the church was filled with a great splendor, and a most sweet fragrance.[1856]

86.—Father Alphonso Salmerone, of the Society of Jesus, being a most devout servant of the blessed Virgin, died saying: “To paradise, to paradise; blessed be the hour that I have served Mary! Blessed the sermons, the toils, the thoughts that I have had for thee, oh my Lady! To paradise.”[1857]

87.—A youth named Guido, who wished to join the order of Camaldoli, was presented to St. Romuald by the prince, his father, whose name was Farnulf. The holy founder received him with pleasure. One day Mary appeared to this good youth, her servant, with the infant Jesus in her arms. Esteeming himself unworthy of such a favor, he stood trembling, but the divine mother drawing near to him, said: “Why do you doubt? What do you fear, Guido? I am the mother of God; this is my son Jesus, who wishes to come to you;” and saying this, she placed him in her arms. Guido had not yet been three years in religion when he fell dangerously ill. St. Romuald saw the poor youth writhing and trembling, and heard him saying: “Oh Father, do you see all the Moors in this cell?” “My son,” said the saint to him, “do you remember any thing you have not confessed?” “Yes, Father,” he answered, “I remember having disobeyed the prior, by not picking up certain brooms, and now I confess it.” St. Romuald absolved him, and then the scene changed; the devils fled, and the Virgin again appeared, with Jesus, at the sight of whom Guido died in perfect peace.[1858]

88.—A Cistercian nun in Toledo, called Mary, being at the point of death, the divine mother appeared to her, and Mary said to her: “Oh Lady, the favor you do me of visiting me, emboldens me to ask you another favor, namely, that I may die at the same hour that you died and entered into heaven.” “Yes,” answered Mary. “I will satisfy you; you shall die at that hour, and you shall hear the songs and praises with which the blessed accompanied my entrance into heaven; and now prepare.” When she had said this she disappeared. The religious who heard the nun talking to herself, believed her wandering in mind, but she related to them the vision and the promised grace, and awaited the desired hour; and when she knew it had arrived, by the striking of the clock (the writer does not tell us what hour it was), she said: “Behold, the predicted hour has come; I hear the music of the angels; at this hour my queen ascended to heaven; rest in peace, for I am going now to see her;” and saying this she expired, while her eyes became bright as two stars, and her face glowed with a beautiful color.[1859]

89.—In the city of Sens, in France, there lived, towards the eighth century, St. Opportuna, the daughter of a prince of royal blood. This holy virgin, who had a great devotion to Mary, became a religious in a neighboring monastery, and being at the point of death, she saw St. Cecilia and St. Lucia standing beside her in the dawn of the morning. “My sisters, be welcome,” she said to them; “what message do you bring me from my queen?” And they answered: “She is waiting for thee in paradise.” After this the devil appeared to her, and the saint boldly sent him away, saying: “Brute beast, what hast thou to do with me who am the servant of Jesus?” The hour of her death, which she herself had predicted, having arrived, after receiving the holy viaticum, she turned towards the door, and said: “Behold the mother of God who comes to take me. Sisters, I commend you to her. Adieu, we shall see each other no more.” Thus saying, she raised her arms, as if to embrace her Lady, and gently expired.[1860]

NOVENA OF MEDITATIONS
FOR THE NINE DAYS PRECEDING THE FEAST OF THE PURIFICATION OF MARY, WHICH COMMENCES ON THE 24TH OF JANUARY.

The above-mentioned meditations are upon the Litany of Loretto, and can be used for all the Novenas preceding the principal festivals of the Divine Mother.

FIRST DAY.

1st. “Sancta Maria, ora pro nobis:” Holy Mary, pray for us. Since in the Litanies of our Lady the Church instructs us to repeat so many times the petition that she will pray for us, “Ora pro nobis,” it is well before meditating upon the titles by which the holy Virgin is invoked, to consider of how great value with God are the prayers of Mary. Blessed is that person for whom Mary prays! Jesus is pleased when his most beloved mother prays to him, and grants all she asks. One day St. Bridget heard Jesus speaking with Mary, and thus saying to her: “My mother, ask what thou wilt of me, for thy petition cannot be in vain.”[1861] And then he added: “Thou didst deny me nothing on earth, I will deny thee nothing in heaven.” St. Bernard says: To be heard by the Son is to be graciously heard: “A Filio audiri est exaudiri.” It is enough that Mary speaks, her Son grants whatever she asks. Therefore let us always pray to this divine mother if we wish to obtain eternal salvation, and let us say with St. Andrew of Candia, or perhaps of Jerusalem: We, then, supplicate thee, oh most holy Virgin, to grant us the aid of thy prayers with God; prayers that are more precious than all the treasures of the earth; prayers that obtain for us a great abundance of graces; prayers that confound our enemies, and triumph over their forces.

2d. “Sancta Maria:” Holy Mary. The name of Mary is a name of salvation. This name came not from earth, but from heaven; and therefore St. Epiphanius says, that it was not given to Mary by her parents, but was bestowed upon her by the express will of God. Hence it is that after the name of Jesus, the name of Mary is superior to every name, for God has filled it with grace and sweetness in order that through it every blessing may be obtained by him who names it. St. Bernard said: Oh Mary, thy name cannot be pronounced without inflaming the heart of him who utters it with love to thee. And the blessed Henry Suso exclaimed: Oh Mary, what must thou thyself be if thy name is so amiable and gracious! Name full of blessings. St. Bonaventure said that the name of Mary cannot be invoked without profit to him who invokes it. But more than all, this name has the power to overcome the temptations of hell. Ah, my Lady, if I had always invoked thee in my temptations, I should never have fallen. For the future I shall never cease to invoke thee, saying: “Mary, help me; Mary, succor me.” And do thou obtain for me the grace always to invoke thee in the perils of my soul.

3d. “Sancta Dei genitrix:” Holy mother of God. If the prayers of the saints avail much with God, how much more will the prayers of Mary avail! The former are the prayers of servants, but the latter are the prayers of a mother. St. Antoninus says that the prayer of Mary has the force of a command with Jesus Christ: “Oratio Virginis habet rationem imperii;” and hence he adds, that it is impossible for this mother to ask a favor of the Son that the Son will not grant her: “Impossibile est Deiparam non exaudiri.” Therefore St. Bernard exhorts us to ask through Mary for every grace that we wish from God: “Quæramus gratiam, et per Mariam quæramus;” for she is the mother, and is always graciously heard: “Quia mater est, et frustrari non potest.” Oh great mother of God, pray to Jesus for me. Look upon the miseries of my soul, and have pity on me. Pray, and never cease to pray for me until thou seest me safe in paradise. Oh Mary, thou art my hope; do not abandon me. Holy mother of God, pray for us: “Sancta Dei genitrix, ora pro nobis.”

SECOND DAY.

1st. “Mater divinæ gratiæ:” Mother of divine grace. Mary is called by St. Anselm: Mother of all graces: “Mater omnium gratiarum.” And by the Idiot: Treasurer of divine grace: “Thesauraria gratiarum.” Hence St. Bernardine of Sienna writes: All the graces which we receive from God are dispensed by the hand of Mary, and are dispensed to whom Mary will, when she will, and as she will.[1862] This she herself says: “With me are riches and glory ... that I may enrich them that love me.”[1863] The Lord has placed in my hand all the riches of his graces, that I may enrich those who love me. Then, oh my queen, if I love thee, I shall be no longer poor as I am now. After my God, I love thee above all things; do thou obtain for me greater tenderness and love for thy goodness. St. Bonaventure tells me that every one will be saved if thou wilt have him saved: “Quem ipsa vis salvus erit.” And therefore will I say to thee with the same saint: Oh salvation of those who invoke thee, save me: “O salus te invocantium, salva me.” Save me from hell, and first save me from sin, which alone can bring me to hell.

2d. “Mater purissima:” Mother most pure. This fair and pure virgin mother renders all her servants chaste and pure. St. Ambrose writes that even when Mary was on the earth, by her presence she inspired with the love of purity all those who looked upon her.[1864] She was called the lily among thorns: “Sicut lilium inter spinas sic amica mea inter filias.”[1865] All other virgins, says St. Denis the Carthusian, are thorns either to themselves or to others; but the blessed Virgin was neither a thorn to herself nor to others, for she inspired with pure and holy affections all those who beheld her. Moreover, Frigenius, author of the life of St. Thomas Aquinas, writes, that this saint said that even the image of this chaste turtle-dove extinguishes the sensual emotions of him who looks upon it with devotion. And the venerable John of Avila relates that many persons, who were suffering from temptations against purity, were preserved pure through the devotion to our Lady. Oh, how especially powerful is the name of Mary in conquering all temptations to this vice! Oh Mary, most pure, free me from this vice; make me always to have recourse to thee in temptations, and invoke thee so long as the temptation continues.

3d. “Mater inviolata:” Mother inviolate. Mary was that immaculate woman who appeared in the eyes of God all pure and spotless: “Tota pulchra es, amica mea, et macula non est in te.”[1866] Wherefore she was called the reconciler of sinners, as St. Ephrem salutes her: Hail, conciliatrix of the world: “Ave conciliatrix orbis.” And as she herself said in the Canticles: “Since I am become in his presence as one finding peace.”[1867] St. Gregory says that if a rebel should appear before the offended king to appease him, it would only provoke him the more to anger. But Mary being destined to treat of peace between God and men, it was not fitting that she should appear as a partaker in the crime of Adam, and therefore the Lord preserved Mary from every stain of sin. Ah, my immaculate queen; oh spotless dove, so dear to God; ah, do not disdain to look upon the many stains and wounds of my soul; look on me and help me. That God who loves thee so much, denies thee nothing, neither dost thou know how to deny thyself to him who invokes thee. Oh Mary, to thee I have recourse; have pity on me. Mother inviolate, pray for us: “Mater inviolata, ora pro nobis.”

THIRD DAY.

1st. “Mater amabilis:” Amiable mother. Richard of St. Lawrence says that the blessed Virgin was amiable in the eyes of God himself: “Fuit beata Virgo amabilis oculis ipsius Dei.” Mary was so beautiful in the eyes of God, that God was enamored of her beauty. How beautiful art thou, my love! how beautiful art thou! “Quam pulchra es, amica mea, quam pulchra es.”[1868] Hence he called her his only dove, his only perfect one: One is my dove; my perfect one is but one: “Una est columba mea, una est perfecta mea.”[1869] It is certain, as Father Suarez says, that God loves Mary more than all the other saints together, and justly, for she alone loved God more than all men and all the angels. Oh Mary, most pure; oh Mary, most lovely, thou didst gain the heart of God; take possession of my poor heart also, and make me holy. I love thee, and I confide in thee. Amiable mother, pray for us: “Mater amabilis, ora pro nobis.”

2d. “Mater Salvatoris:” Mother of the Saviour. St. Bonaventure calls Mary the mediatrix of our salvation: “Maria mediatrix nostræ salutis;” and St. John Damascene: The deliverer of the world: “Salvatrix mundi suo modo.” For two reasons, Mary may be called the deliverer of the world and our mediatrix; that is, mediatrix of grace, as Jesus Christ is the mediator of justice. First, by the consent she gave to the incarnation of the Word; for by such a consent, says St. Bernardine, she procured for us salvation: “Per hunc consensum omnium salutem procuravit.” Secondly, by the consent which Mary gave to the death of her Son, being willing that for our salvation, he should be sacrificed on the cross. I will say to thee then, oh mother of my Saviour, thou who once didst offer to God the life of thy Son, save me now by thy intercession.

3d. “Virgo veneranda:” Virgin most venerable. St. Anselm declares, that when we say of Mary that she is mother of God, we say that she surpasses in greatness, after God, every thing that can be conceived or expressed; whence he says to her: Oh Lady, nothing is equal to thee; for every thing is either above thee, and that is God; or it is beneath thee, and that is every thing that is not God. In a word, St. Bernardine says that God alone can know the greatness of Mary;[1870] and the blessed Albertus Magnus affirms that Mary could not be more united to God except by becoming God: “Magis Deo conjungi non potuit, nisi fieret Deus.” Truly worthy then of our veneration is this great mother of God, for God himself could not make her greater than he has done, by making her his mother. Oh, mother of God, and my mother, Mary, I adore thee, and would wish thee to be adored by all hearts, as that exalted Lady thou art. Have mercy on a poor sinner, who loves thee and trusts in thee. Virgin most venerable, pray for us: “Virgo veneranda, ora pro nobis.”

FOURTH DAY.

1st. “Virgo prædicanda:” Virgin to be praised. The holy Church sings that this divine mother is worthy of all praise: “Omni laude dignissima;” for according to St. Ildephonsus, all praise that is given to the blessed Virgin is an honor paid to her Son: “Refunditur in filium quod impenditur matri.” With reason, then, did St. George of Nicomedia declare that the praises given to Mary God accepts, as if offered to himself.[1871] The holy Virgin promises paradise to him who endeavors to make her known and loved.[1872] Richard of St. Lawrence says that Mary will honor in eternity those who honor her in this life.[1873] St. Anselm says, that as Mary, by being mother of God, was the means of saving sinners, so sinners receive salvation by proclaiming the praises of Mary. Not all can be preachers; but all can praise her, and tell others, when speaking familiarly with relatives and friends, of the merits of Mary, of her power and her mercy, and thus induce them to become servants of this divine mother. Oh queen of heaven, from this day I wish to do all that I can to make thee venerated and loved by all. Accept this my desire, and help me to fulfil it; in the mean time admit me among the number of thy servants, and no longer permit me to be a slave of Lucifer.

2d. “Virgo potens:” Virgin most powerful. And who among the saints is so powerful with God as his most holy mother? She obtains whatever she wishes, as St. Bernard has said: It is enough that thou dost wish, and all things are done: “Velis tu et omnia fient.” St. Peter Damian even says that when Mary asks graces from God she does not pray, but in a certain manner commands.[1874] Thus the Son honors this mother whom he loves so much, by granting her whatever she asks, even favors for sinners. Hence St. Germanus says: Thou art the mother of God, omnipotent to save sinners, and thou hast no need of any other recommendation with God, for thou art the mother of true life. Oh, Mary thou canst make me holy; in thee I trust.

3d. “Virgo clemens:” Most clement Virgin. As Mary is powerful with God, so is she clement and merciful towards those who have recourse to her intercession. Neither the power nor the will is wanting to her, as St. Bernard says: “Nec facultas, nec voluntas illi deesse potest.” The power to save us cannot be wanting to Mary, for she is mother of God; neither can the will be wanting to aid us, for she is our mother. And who has ever had recourse to Mary and been abandoned? Let him cease to praise thy mercy, says again St. Bernard, who remembers having ever invoked thee without being heard.[1875] St. Bonaventure asserts that the desire of Mary to be invoked by us, in order that she may dispense to us her favors more abundantly, is so great, that she not only considers herself offended by those who injure her, but also by those who do not ask favors of her.[1876] Thus it is not needful to pray long to this mother of mercy, in order to obtain her aid; it is enough to ask it of her with confidence. Her clemency comes to our aid before we invoke it, as Richard of St. Victor says: “Velocius occurrit ejus pietas, quam invocetur;” and he gives us the reason, saying: She cannot see our miseries, and not be moved by them: “Non potest miserias scire, et non subvenire.” Behold, then, oh Mary, behold my miseries, and succor me: “Virgo clemens, ora pro nobis.”

FIFTH DAY.

1st. “Virgo fidelis:” Virgin most faithful. Blessed is he who, with his prayers, watches at the gates of Mary, as the poor wait at the gates of the rich to obtain relief! “Blessed is the man,” as she herself says, “that heareth me, and that watcheth daily at my gates!”[1877] Oh, that we were faithful in serving this divine mother, as she is faithful in succoring us when we pray to her! Mary promises to those who serve and honor her, that they shall be freed from sins, and shall obtain eternal salvation. “They that work by me shall not sin.... They that explain me shall have life everlasting.”[1878] She invites all to come to her, and promises them every grace that they hope for. “In me is all grace of the way and of the truth; in me is all hope of life and of virtue ... come over to me all.”[1879] St. Lawrence Justinian applies to Mary that other text of Ecclesiasticus: Her bands are a healthful binding: “Vincula illius alligatura salutaris;”[1880] and then adds: “Wherefore bands? unless to bind her servants, that they may not go astray into unlawful fields.”[1881] Mary binds her servants that they may not take too much liberty, and thus cause their own ruin. Oh mother of God, in thee I place all my hopes: thou must save me from falling again into sin. Oh my Lady, do not abandon me; obtain for me the grace to die rather than to lose the grace of God.

2d. “Causa nostræ latitiæ:” Cause of our joy. As after the darkness and gloom of night, the dawn is the cause of joy, thus after the darkness of sin, which for four thousand years before the coming of Jesus Christ had prevailed on earth, the birth of Mary, our Aurora, brought joy to the world. When Mary was born, the morning rose, says a holy Father: “Nata Maria, surrexit Aurora.” The dawn is the precursor of the sun, and Mary was the precursor of the incarnate Word, the Sun of Justice and our Redeemer, who by his death, freed us from eternal death. With reason does the Church sing of the nativity of Mary: “Thy birth, oh holy mother of God, announced joy to the whole world.”[1882] And as Mary was the beginning of our joy, so is she also the completion of it; for St. Bernard says that Jesus Christ has placed the whole treasure of his merits in the hands of his mother, so that every good we receive we may receive through Mary.[1883] Oh mother of God, thou art my joy and my hope, for thou dost refuse thy favor to none, and thou dost obtain from God whatever thou dost wish.

3d. “Vas insigne devotionis:” Vessel of singular devotion. Devotion, as St. Thomas teaches, consists in the readiness of our will to conform to the will of God. This readiness was the principal virtue that rendered his most holy mother so dear to God. And this we are given to understand by the answer of our Lord to the woman who called blessed the womb that bore him: “Yea rather, blessed are they that hear the word of God and keep it.”[1884] By this, according to Bede, the Lord intended to say, that Mary was more happy by the union of her will with that of God, than by being his mother. That flower which always turns towards the sun is a true type of Mary. The divine will alone was the only aim and satisfaction of the heart of Mary, as she herself sang: “My spirit hath rejoiced in God my Saviour.”[1885] Oh, blessed art thou, my Lady, who wast always and entirely united to the divine will! Obtain for me the grace to live, for the remainder of my life, always in uniformity with the will of God.

SIXTH DAY.

1st. “Rosa mystica:” Mystical rose. It is said of Mary, in the holy Canticles, that she was the inclosed garden of God: “Hortus conclusus soror mea sponsa.”[1886] And St. Bernard, explaining this passage, says that the Lord planted in this garden all the flowers that adorn the Church, and among others the violet of humility, the lily of purity, and the rose of charity. The rose is red; and therefore Mary is called the rose, according to the Idiot, on account of the ardent charity with which her heart was always inflamed towards God, and towards us.[1887] And where can we find an advocate who is more occupied with our salvation, and who loves us more than Mary? We acknowledge that one alone in heaven is solicitous for us, as St. Augustine says of her.[1888] Oh my dear mother, if I could love thee as thou lovest me! I will not, however, fail of doing what I can to honor and love thee; my sweet Lady, obtain for me the grace to be faithful to thee.

2d. “Turris Davidica:” Tower of David. Mary is called, in the holy Canticles, Tower of David: “Thy neck is as the tower of David; a thousand bucklers hang upon it, all the armor of valiant men.”[1889] St. Bernardine says, that the tower of David stood on high, that is, on Sion; and therefore Mary is called “The Tower of David,” to denote the elevation of this great creature: as Sion was a most lofty place, so the blessed Virgin was most exalted.[1890] Hence, of Mary it is said in the Psalms, that her sanctity in the beginning was more exalted than the mountains: “Fundamenta ejus in montibus sanctis.”[1891] St. Gregory explains it by saying, that the divine mother was more holy in the first moments of her life than the saints have been at the moment of their death. Oh my queen and mother, I rejoice in thy greatness, and am ready to give my life that thy glory should not be diminished in the least degree, if it were possible that it could be diminished. Oh, that I might give all my blood to cause all the nations of the earth to honor and love thee as the Lady thou art!

3d. “Turris eburnea:” Tower of ivory. Thus Mary is also called: Thy neck is as a tower of ivory: “Collum tuum sicut turris eburnea.”[1892] Mary is called the neck, for she is the mystic neck through whom from the head, Jesus Christ, are transmitted to us the faithful, who are the members of the mystic body of the Church, the vital spirits, namely, the divine help which preserves in us the life of grace. In the words of St. Bernardine: Through the Virgin, the life-giving graces flow from Christ, the head, into his mystic body.[1893] The saint adds, that from the time when Mary conceived in her womb the incarnate Word, she received from God such honor, that no one could receive any grace except through her hands. Ivory, in a word, is smooth and strong, hence Rupert the Abbot writes of Mary: As a tower of ivory, beautiful in the eye of God, terrible to the devil.[1894] Thou, then, oh my Lady, because thou art so beloved by God, canst obtain for us every blessing; and because thou art terrible to demons, thou canst liberate us from all their snares. Have pity on us, for we glory in living under thy protection.

SEVENTH DAY.

1st. “Domus aurea:” House of gold. Gold is the symbol of love. Hence the blessed Albertus Magnus calls Mary, The golden temple of charity: “Templum aureum charitatis.” And with reason; for St. Thomas says, that as every thing in the temple was covered with gold, so the beautiful soul of Mary was filled with sanctity.[1895] Mary was that house of gold which the Eternal Wisdom, that is the divine Word, chose for his habitation on this earth: Wisdom hath built herself a house: “Sapientia ædificavit sibi domum.”[1896] Now this house of God, says Richard of St. Lawrence, is so rich that it can relieve all our miseries.[1897] Oh Mary, thou dost love God so much that thou dost desire to see him beloved by all. This is the grace that above all others I ask of thee, and hope from thee; obtain from me a great love to God.

2d. “Fœderis arca:” Ark of the covenant. Ischio calls Mary: An ark more spacious than that of Noe: “Arca Noe largior:” for in that only two animals of each kind were received, but under the mantle of Mary all find room, both just and sinners. This was one day revealed to St. Gertrude, who saw a multitude of wild beasts, lions, leopards, &c., who took refuge under the mantle of Mary; and she did not drive them away, but with kind hand caressed them, so that they might not fly away. The brutes who entered into the ark remained brutes; but sinners, who take shelter under the mantle of Mary, do not remain sinners. She will certainly change their hearts and render them dear to God. The Virgin herself revealed to St. Bridget: “However a man may have sinned, if with a true purpose of amendment he returns to me, I am ready at once to receive him; neither do I look upon the sins with which he is laden, but only whether he comes with good dispositions; and then I do not disdain to bind up and heal his wounds, for I am called, and truly am, the mother of mercy.” Oh mother of mercy, I will then say to thee with St. Augustine, remember that it has never been known that a sinner was rejected by thee, who had recourse to thee for help; I, a miserable sinner, invoke thee and trust in thee.

3d. “Janua cœli:” Gate of heaven. Mary is called the gate of heaven, because no one can enter into heaven, as St. Bonaventure declares, except through Mary.[1898] In Jerusalem is my power: “In Jerusalem potestas mea,” says our queen.[1899] And Richard of St. Lawrence adds: Commanding what I will, and introducing whom I will: “Imperando quod volo, et quos volo introducendo.” I can obtain whatever I wish for my servants, and introduce whom I will into paradise. Therefore St. Bonaventure says: Those who enjoy the favor of Mary, are recognized as citizens of paradise; and those who are like her, that is, have the grace to be her servants, are written in the book of life. For this reason Bernardine de Bustis calls Mary the book of life, and says that he who through devotion to her finds himself written in this book, will certainly be saved. Ah, my mother, in thee I place the hopes of my eternal salvation. I love thee, save thou me; do not permit a servant of thine who loves thee to go to blaspheme thee in hell.

EIGHTH DAY.

1st. “Stella matutina:” Morning star. Mary is called by St. John Damascene: The star that precedes the sun: “Stella demonstrans solem.” As the morning star precedes the sun, so devotion to the holy Virgin precedes the sun of divine grace; and St. Germanus says, that devotion towards Mary in a soul, is a sign that it is, or soon will be, in the state of grace. By the Church our Lady is also called: “The star of the sea;” for, as St. Thomas explains it, as in the time of tempest mariners are guided into port by the star, so by Mary we are guided over the sea of this world to paradise.[1900] Therefore St. Bernard gives us this advice: If you do not wish to be overwhelmed by the tempest of temptations, do not turn your eyes from this star of salvation.[1901] And then he adds: Following Mary, you cannot go astray; if Mary protects you, you cannot fear being lost; if Mary favors you, you will arrive at paradise.

2d. “Salus infirmorum:” Health of the weak. Mary is called by St. Simon Stock: The medicine of sinners: “Peccatorum medicina;” and by St. Ephrem, not only medicine, but health itself: Firm health for those who have recourse to her: “Salus firma recurrentium ad eam.”[1902] For he who has recourse to Mary not only finds medicine, but he finds health, as she herself promises to him who seeks her: “He that shall find me shall find life, and shall have salvation from the Lord.”[1903] Neither should we fear that on account of the loathsomeness of our wounds she will refuse to take care of us. She is our mother, and as a mother does not shrink from taking care of a child covered with wounds, so this celestial physician does not refuse to cure her servants who have recourse to her. Wherefore St. Bernard says: Oh mother of God, thou hast no horror of a sinner, however loathsome he may be; if he sighs for thee, thou wilt rescue him with thine own hand from despair.

3d. “Refugium peccatorum:” Refuge of sinners. Thus Mary is called by St. Germanus: The refuge, ever ready, for all sinners: “Refugium paratissimum peccatorum;” for the Idiot says, that she cannot reject any sinner, but as soon as he has recourse to her, Mary receives him.[1904] Hence St. John Damascene calls Mary not only the refuge of the innocent, but also of the bad who implore her protection.[1905] And St. Anselm also says: Thou dost embrace with maternal love the sinner who is despised by the whole world, neither dost thou leave the wretched until thou hast reconciled them to their God.[1906] By which he gives us to understand that the sinner, being hated by God, is rendered odious and abominable in the eyes of all creatures; but if he has recourse to the refuge of sinners, Mary not only does not despise him, but affectionately embraces him, and does not abandon him until he is pardoned by her Son and our Judge, Jesus Christ. Then, oh my Lady, if thou art the refuge of all sinners, thou art also my refuge. Thou who dost not despise any one who has recourse to thee, do not despise me, for to thee I recommend myself: “Refugium peccatorum, ora pro nobis.” Oh Mary, pray for us, and save us.

NINTH DAY.

1st. “Consolatrix afflictorum:” Comforter of the afflicted. St. Germanus writes: Oh Mary, who has so great care of our welfare as thou hast? Is there any one who relieves us in our afflictions as thou dost?[1907] No, replies St. Antoninus: There is none among the saints who compassionates our miseries as this most pious Lady.[1908] And because the miseries which most afflict us are the maladies of the soul, the blessed Henry Suso calls Mary: The most faithful consoler of sinners: “Consolatrix fidelissima peccatorum.” We need only show to Mary the wounds of our souls, and she immediately comes to our aid with her prayers, and consoles us. Even as Richard of St. Victor teaches, her piety prevents us and relieves us before we invoke her: “Velocius occurrit quam invocetur.” Let us say to her, then, with St. Bonaventure: Oh Mary, always console us, but especially at the hour of our death. Come, then, and take our souls, and present them to thy Son, who is to be our Judge.

2d. “Auxilium Christianorum:” Help of Christians. St. John of Damascus calls her: Aid prepared and ready to free us from all dangers.[1909] The help of Mary is, as St. Cosmas of Jerusalem declares, omnipotent to save us from sin and from hell. St. Bernard addressed her in these words: Thou art invincible in the defence of thy servants: “Tu bellatrix egregia,” doing battle with the demons who assail them. And for this reason Mary is called in the sacred Canticles: Terrible as an army set in array: “Terribilis ut castrorum acies ordinata.”[1910] Ah, my queen, if I had always had recourse to thee I should never have been conquered by my enemies. From henceforth thou must be my strength; in my temptations I will always invoke thee, and from thee I hope for victory.

3d. “Regina martyrum:” Queen of martyrs. Mary is justly called Queen of martyrs; for her martyrdom, in the death of her Son on the cross, exceeded the sufferings of all the martyrs. And there stood by the cross of Jesus his mother: “Stabat juxta crucem mater ejus.” Mothers fly from their children when they see them dying before their eyes and cannot help them; Mary does not fly, but remains with Jesus until she sees him expire: “Stabat juxta crucem.” And while Jesus is in his agony she is offering to the eternal Father the life of her Son for our salvation; but in offering it she also endures the agony of death, and experiences a suffering greater than that of every death. Oh my afflicted mother, by the merit of the sufferings thou didst endure at the foot of the cross, obtain for me a true sorrow for my sins and love for Jesus my Redeemer. And by that sword which pierced thy heart when thou didst see him bow his head and expire, I pray thee to assist me at the moment of my death, and obtain for me then eternal salvation, that I may come to love thee forever with thy Son Jesus.

MEDITATION
For the day of the Purification of Mary and the Presentation of Jesus.

1st. The time having arrived when Mary was to go, according to the law, to be purified in the temple and to present Jesus to the divine Father, she departed with Joseph. Joseph took the two turtle-doves that were to be offered, and Mary takes her dear infant—she takes the divine Lamb to offer him to God as a sign of that great sacrifice which this Son was one day to complete upon the cross. Oh my God, I also unite made man, and by his merits I pray thee to give me thy grace. I do not merit it, but Jesus, to obtain it for me, has sacrificed himself to thee. For love then of Jesus, have pity on me.

2d. Behold, Mary enters into the temple and makes the oblation of her Son in the name of the whole human race. But especially on this day does Jesus offer himself to his eternal Father: Behold me, he says, oh my Father, to thee I consecrate my whole life: thou hast sent me into the world to save it; behold my blood and my life, I offer all to thee for the salvation of the world. Unhappy should I be, my dear Redeemer, if thou hadst not satisfied for me the divine justice. I thank thee for it with my whole soul, and I love thee with my whole heart. And whom should I love if I do not love a God who has sacrificed his life for me?

3d. This sacrifice was more dear to God than if all men and all the angels had offered to him their lives. Yes, because in this offering alone of Jesus the eternal Father received an infinite honor and an infinite satisfaction. Jesus Christ once said to the blessed Angela of Foligno: “I have offered myself for thee that thou mayest offer thyself to me.” Yes, my Jesus, as thou didst offer to the Father thy life for me, I offer to thee my life and my whole self. Hitherto I have with so great ingratitude slighted thee, but thou hast promised to forget the offences of a sinner who repents of having offended thee; my Jesus, I grieve for it, and I wish to die of grief. I was dead in sin; from thee I hope for life, and my life will be to love thee, oh Infinite Good. Grant that I may love thee, and I will ask of thee nothing more. Dispense the goods of this earth to those who desire them; I desire nothing but the treasure of thy love. My Jesus, thou art alone enough for me. Oh my queen and mother Mary, through thee I hope every good.

MEDITATION
For the Day of the Annunciation to Mary.

1st. When God wished to send his Son to make himself man that he might redeem lost man, he chose for him a virgin mother, among all virgins the most pure, the most holy, and the most humble. And behold, whilst Mary was in her poor little dwelling praying to God for the coming of the Redeemer, an angel appears and salutes her, and says to her: “Hail, full of grace, the Lord is with thee; blessed art thou among women.”[1911] And what does the humble Virgin when she hears such words in her honor? She is not elated, but is silent and troubled, esteeming herself too unworthy of these praises. She was troubled at his saying: “Turbata est in sermone ejus.”[1912] Oh Mary, thou so humble and I so proud, obtain for me holy humility.

2d. Did not those praises, at least, cause Mary to suspect that she was the destined mother of the Redeemer? No, they only caused her to conceive a great fear of herself. Wherefore it was necessary that the angel should encourage her not to be afraid: “Fear not, Mary, for thou hast found grace with God.”[1913] And then he announced to her that she was chosen to be the mother of the Saviour of the world: “Behold, thou shalt conceive in thy womb, and shalt bring forth a Son, and thou shalt call his name Jesus.”[1914] Blessed art thou, oh Mary! how dear thou wast and art to thy God! Have pity on me.

3d. Take courage, says St. Bernard, addressing her; why delay, holy Virgin, in giving thy consent? The eternal Word awaits it, in order to clothe himself with flesh, and become thy Son. We, who are all condemned to eternal death, are waiting for it in misery; if thou dost accept and consent to be his mother, we shall all be delivered. Quickly, oh Lady, answer; do not delay giving to the world that salvation which depends on thy consent. But rejoice, for Mary already answers to the angel: Behold, she says, the servant of the Lord, bound to do whatever her Lord commands:[1915] if he chooses a servant for his mother, the servant is not to be praised, but only the goodness of God, who wishes thus to honor her. Oh Mary, most humble, thou, by thy humility, hast so enamored thy God that thou hast constrained him to make himself thy Son and our Redeemer. I know that thy Son denies thee nothing that thou dost ask; ask of him to give me his holy love; ask of him to pardon me all the offences which I have committed against him; ask of him to give me perseverance until death. In a word, recommend to him my soul, for thy recommendations are never rejected by a Son who loves thee so much. Oh Mary, thou must save me; thou art my hope.

MEDITATION FOR THE SECOND DAY OF JULY.
On the Feast of the Visitation of Mary.

1st. Mary set out from Nazareth to go to the city of Hebron, distant, according to Broccardo, seventy miles; that is to say, at least seven days’ journey over rough mountains and with no other companion than her spouse Joseph. The holy Virgin hastens, as St. Luke informs us: She went into the mountainous country in haste: “Abiit in montana cum festinatione.”[1916] Tell us, oh holy Lady, why thou didst undertake this long and difficult journey, and why thou didst thus hasten on thy way? I am going, she answers, to exercise my office of charity; I am going to console a family. If, then, oh great mother of God, thy office is to console and dispense graces to souls, ah come to console and visit also my soul. Thy visit then sanctified the house of Elizabeth; come, oh Mary, and sanctify me also.

2d. And now the holy Virgin has arrived at the house of Elizabeth. She had been made mother of God, but she is the first to salute her relation. She entered, and saluted Elizabeth: Intravit et salutavit Elizabeth. Elizabeth, enlightened by the Lord, already knows that the divine Word had become man and the Son of Mary; hence she calls her blessed among women, and blesses that divine fruit that was in her womb: “Blessed art thou among women, and blessed is the fruit of thy womb.”[1917] And, filled (at the same time) with confusion and joy, she exclaims: “And whence is this to me that the mother of my Lord should come to me?”[1918] But what does the humble Mary answer to these words? She answers: My soul doth magnify the Lord: “Magnificat anima mea Dominum.” As if she would say: Ah, Elizabeth, you praise me; but I praise my God that he has chosen to exalt me, his poor servant, to be his mother: he hath regarded the humility of his servant: “Respexit humilitatem ancillæ suæ.” Oh most holy Mary, since thou dost dispense so many graces to those who ask them of thee, I pray thee to give me thy humility. Thou dost esteem thyself as nothing before God; but I am worse than nothing, for I am, at the same time, nothing and a sinner. Thou canst make me humble. Make me so through love of that God who has made thee his mother.

3d. But at the first words of Mary, when she salutes Elizabeth, what happens? The child, John, exults with joy on account of the divine grace given him before his birth;[1919] Elizabeth is filled with the Holy Spirit, and Zachary, the father of the Baptist, not long after, is consoled by recovering his speech. So that it is indeed true, oh my queen and mother, that through thee the divine graces are dispensed, and souls are sanctified. Do not forget, then, oh my most dear Lady, me, thy poor servant, who love thee, and have placed in thee all my hopes. Thy prayers are all graciously heard by that God who loves thee so much. Pray, then, for me, oh my mother, and make me holy.

MEDITATION FOR THE FIFTEENTH DAY OF AUGUST.
On the Feast of the Assumption of Mary into Heaven.

1st. Mary dies; but how does she die? She dies entirely detached from any affection for created things, and dies consumed with that divine love with which her most holy heart was always and entirely inflamed. Oh holy mother, thou hast already left the earth; do not forget us, miserable pilgrims, who remain in this valley of tears struggling against so many enemies, who desire to see us lost in hell. Ah, by the merits of thy precious death, obtain for us detachment from earthly things, pardon of our sins, love to God, and holy perseverance; and, when the hour of our death shall arrive, assist us from heaven with thy prayers, and obtain for us to come and kiss thy feet in paradise.

2d. Mary dies, and her most pure body is carried by the holy apostles, and placed in the sepulchre, and is guarded by angels for three days, after which it is transported to paradise; but her beautiful soul entered, as soon as she expired, the kingdom of the blessed, accompanied by innumerable angels and by her Son himself. Having entered heaven, she humbly presents herself to God, adores him, and, with unbounded love, thanks him for all the graces which she has received from him. God embraces her, blesses her, and constitutes her queen of the universe, exalting her above all the angels and saints.[1920] Now, if the human mind, as the apostle says, cannot arrive at the comprehension of the great glory that God is preparing in heaven for his servants who have loved him on this earth, what must be the glory that he gave to this his most holy mother, who on earth has loved him more than all the saints and angels, and has loved him with all her power! So that Mary alone, when she entered heaven, could say to God: Oh my Lord, if I have not loved thee on earth as thou dost merit, at least I have loved thee as much as I could.

3d. Let us rejoice with Mary in the glory with which her God has enriched her; and let us also rejoice for ourselves, for Mary, at the same time was made queen of the world, and appointed our advocate. She is so merciful an advocate, that she consents to defend all sinners who recommend themselves to her; and she is so powerful with our Judge that she gains all the causes which she defends. Oh our queen and advocate, in thy hand is our salvation; if thou dost pray for us, we shall be saved. Say to thy Son that thou dost wish us with thee in paradise. He denies thee nothing that thou dost ask. Oh our life, our sweetness, and our hope! Mary, pray Jesus for us.

MEDITATION FOR THE EIGHTH DAY OF SEPTEMBER.
On the Feast of the Nativity of Mary.

1st. Before the birth of Mary the world was lost in the darkness of sin. Mary was born, and the morning arose: “Nata Maria, surrexit aurora,” says a holy Father. Already it had been said of Mary: “Who is she that cometh forth as the morning rising?”[1921] As the earth rejoices when the day dawns, for the dawn is the precursor of the sun, so Mary at her birth gave joy to the whole world, for she was the precursor of the sun of justice, Jesus Christ, who being made her son, came to save us by his death; therefore the Church sings: “Thy nativity, oh virgin mother of God, announced joy to the whole world, for from thee the sun of justice has arisen, who has given us life eternal.”[1922] Thus, when Mary was born, we received our remedy, our consolation, and our salvation; for through Mary we have received the Saviour.

2d. This child being then destined for the mother of the eternal Word, God bestowed on her so much grace, that even from her immaculate conception her sanctity excelled the sanctity of all the saints and angels united, for she received a grace of a superior order, corresponding to the dignity of mother of God. Oh holy infant, oh full of grace, I, a miserable sinner, salute thee and adore thee. Thou art the beloved, the delight of God; have pity on me, who through my sins have been hateful and abominable in the eyes of God. Thou, oh most pure Virgin, hast so well known even from thy infancy how to gain the heart of God, that he denies thee nothing, and grants all that thou dost ask of him. In thee then I place my hopes. Recommend me to thy Son, and I shall be saved.

3d. At the same time that Mary was destined to be the mother of our Redeemer, she was also destined to be the mediatrix between God and us sinners. Hence the Angelic Doctor, St. Thomas, says, that Mary received grace sufficient to save all men; and therefore St. Bernard calls Mary a channel so full that we can all partake of its fulness.[1923] Oh my queen, oh mediatrix of sinners, perform thy office and intercede for me! Let not my sins prevent me from confiding in thee, oh great mother of God; no, I trust in thee, and trust in thee so much, that if my salvation were in my own hands, yet I would place it all in thine. Oh Mary, receive me under thy protection, and this is enough for me.

MEDITATION FOR THE TWENTY-FIRST DAY OF NOVEMBER.
On the Feast of the Presentation of Mary.

1st. The holy child Mary, having hardly arrived at the age of three years, entreated her parents that she might be placed in the temple according to the promise which they had made. The day appointed having arrived, the immaculate young Virgin leaves Nazareth with St. Joachim and St. Anna, accompanied by a host of angels who attend that holy child who was destined for the mother of their Creator. Go, says St. Germanus, go, oh blessed Virgin, to the house of the Lord, to await the Holy Spirit, who is to come to render thee mother of the eternal Word.

2d. The holy company having arrived at the temple in Jerusalem, the holy child turns to her parents, and kneeling, kisses their hands, asks their blessing, and then, without looking back, ascends the steps of the temple. There renouncing entirely the world and all things that the world could give her, she offers and consecrates herself wholly to God. Henceforth the life of Mary in the temple was but one continual exercise of love, and the offering of her whole self to her Lord. She increased from hour to hour, nay, from moment to moment, in holy virtues, sustained indeed by divine grace, but always endeavoring, with all her powers, to correspond with grace. Mary herself revealed this to St. Elizabeth, the virgin, saying: “Do you think that I obtained the graces and virtues without an effort? Know that I received from God no grace without great effort, continual prayer, an ardent desire, and many tears and penances.”

3d. Thus Mary, a young virgin in the temple, did nothing but pray. And seeing the human race lost and hateful to God, she especially prayed for the coming of the Messias, desiring then to be the servant of that happy Virgin who was to be the mother of God. Oh, who would have said to her then: Oh holy Lady, know that already through thy prayers the Son of God is hastening to come and redeem the world; and know that thou art the blessed one chosen to be the mother of thy Creator. Oh beloved of God, most holy child, thou prayest for all, pray also for me. Thou hast consecrated thyself wholly, even from infancy, to the love of thy God; ah, obtain for me at least that during the remaining years of my life I may live for God alone. To-day, together with thee, I renounce all creatures, and consecrate myself to the love of my Lord. I also offer myself to thee, oh my queen, to serve thee forever. Accept me for thy special servant, and obtain for me the grace to be faithful to thee and to thy Son, that I may come one day to praise thee and love thee eternally in paradise.

MEDITATION FOR THE EIGHTH DAY OF DECEMBER.
On the Feast of the Immaculate Conception of the Blessed Virgin Mary.

1st. It was indeed befitting the three divine persons to preserve Mary from original sin. It was befitting the Father, for Mary was his first-born daughter. As Jesus was the first-born of God: “Primogenitus omnis creaturæ,”[1924] so Mary, being destined to become the mother of Jesus, God always considered her as his adopted first-born daughter, and therefore always possessed her by his grace: “Dominus possedit me in initio viarum suarum.”[1925] It was, then, befitting the honor of the Son that the Father should preserve the mother from every stain of sin. It was also fitting, because he destined this his daughter to crush the head of the infernal serpent which had seduced man, as we read: Ipsa conteret caput tuum. How could he then permit that she should first be his slave? Moreover, Mary was also destined to be the advocate of sinners; and for this reason also it was meet that God should preserve her from sin, that she might not appear guilty of the very sin of those for whom she was to intercede.

2d. It was befitting the Son that his mother should be immaculate. He chose her himself for his mother, and it cannot be believed that a son who has it in his power to choose a queen for his mother, would choose a slave. How then could we believe that the eternal Word would wish for his mother one defiled by sin, and once an enemy of God, when it was in his power to have an immaculate mother and one always the friend of God? Moreover, St. Augustine says: The flesh of Christ is the flesh of Mary: “Caro Christi caro est Mariæ.” The Son of God would have felt horror at taking flesh from St. Agnes, St. Gertrude, or St. Theresa, because those holy virgins, before baptism, were stained by sin, and the devil would have been able to reproach him for being clothed with a flesh which once had been subject to him. But he felt no horror at becoming man in the womb of Mary: “Non horruisti virginis uterum,” Mary having always been pure and immaculate. Besides, St. Thomas says that Mary was preserved from every actual sin, even venial, for otherwise she would not have been a fitting mother of God; but how much less fit would she have been, if she had been defiled by original sin, which renders the soul odious to God!

3d. It was befitting the Holy Spirit that this his most beloved spouse should be immaculate. The redemption of men who had already fallen into sin being decreed, he wished that this his spouse should be redeemed in the most noble manner, namely, by being preserved from falling into sin. And if God preserved the body of Mary after her death, how much more ought we to believe that he would preserve her soul from the corruption of guilt! For this reason the divine spouse called her an inclosed garden, a sealed fountain (Cant.), for the enemies never entered the blessed soul of Mary. Therefore he praised her, calling her all fair, always beloved, and spotless. Ah, my most lovely Lady, it is my delight to see thee so dear to thy God through thy purity and beauty. I thank God for having preserved thee from every sin. Ah, my queen, since thou art so loved by the most Holy Trinity, do not disdain to cast thy eyes upon my soul so defiled by sin, that thou mayest obtain for me, from God, pardon and eternal salvation. Look upon me and change me. Thou, by thy sweetness, hast drawn so many hearts to love thee, draw also my heart, that henceforth I may love no other than God and thee. Thou knowest that in thee I have placed all my hopes; my dear mother, do not abandon me. Assist me always by thy intercession, in life and especially in death; make me then to die invoking thee, and loving thee, that I may come to love thee forever in paradise.

PRAYERS TO THE DIVINE MOTHER
FOR EVERY DAY OF THE WEEK.

SUNDAY.
Prayer to the most holy Mary to obtain the pardon of sins.

Behold, oh mother of God, at thy feet a miserable sinner, the slave of hell, who has recourse to thee, and trusts in thee. I do not even merit that thou shouldst look upon me, but I know that having seen thy Son die to save sinners, thou hast the greatest desire to aid them. Oh mother of mercy, look on my miseries, and have pity on me. I hear thee called by all: The refuge of sinners, the hope of the desperate, the help of the abandoned. Then thou art my refuge, my hope, my help. Thou must save me by thy intercession. Succor me for the love of Jesus Christ, give thy hand to a poor fallen sinner who recommends himself to thee. I know that thou dost find consolation in helping the sinner when thou canst; help me then, for thou canst help me. I, by my sins, have lost the grace of God and my own soul. Now I place myself in thy hands; tell me what I must do to return to the favor of my Lord, for I will do it without delay. He sends me to thee, that thou mayest succor me, and he wishes me to have recourse to thy mercy, that not only the merits of thy Son, but also thy prayers may aid in my salvation. To thee then I have recourse; thou who dost pray for so many others, pray also to Jesus for me. Ask him to pardon me, and he will pardon me; tell him that thou dost desire my salvation, and he will save me. Make known the good that thou canst do to those who confide in thee. Amen; thus I hope, thus may it be.

MONDAY.
Prayer to the most holy Mary to obtain holy perseverance.

Oh queen of heaven, I who once have been a miserable slave of Lucifer, now dedicate myself to thee, as thy servant forever, and offer myself to honor and serve thee for my whole life; accept me, do not refuse me as I merit. Oh my mother, I have placed in thee all my hopes, from thee I hope all blessings. I thank and bless God, who in his mercy has given me this confidence in thee, which I consider as the great earnest of my salvation. Ah, how have I fallen in my past life, I a miserable sinner, because I have not had recourse to thee! Now I hope to be pardoned through the merits of Jesus Christ, and through thy prayers. But I may again lose the divine grace; the danger is not over; my enemies do not sleep. How many new temptations remain for me to conquer! Ah, my most sweet Lady, protect me, and do not permit me again to be their slave; help me always. I know that thou wilt help me, and with thy help I shall conquer, if I recommend myself to thee; but this I fear, that in occasions of falling into sin, I may neglect to call on thee, and thus may be lost. This grace I ask of thee, obtain for me that in the assaults of hell, I may always have recourse to thee, saying: Mary, aid me. My good mother, do not permit me to lose my God.

TUESDAY.
Prayer to Mary most holy to obtain a good death.

Oh Mary, what will be my death? I tremble and am confounded when I now consider my sins, and think of that great, decisive moment of my salvation or eternal damnation, when I shall die and be judged. Oh my most sweet mother, my hopes are in the blood of Jesus Christ, and in thy intercession. Oh consoler of the afflicted, do not abandon me then; do not cease consoling me in that great affliction. If now I am tormented with remorse on account of past sins, the uncertainty of pardon, the danger of relapse, and the rigor of divine justice, what will become of me then? If thou dost not aid me, I am lost. Ah, my Lady, before my death arrives, obtain for me a great sorrow for my sins, a true amendment, and fidelity to God for the life that remains to me. And when the last moment of my life comes, oh Mary my hope, aid me then in my great distress, and encourage me then that I may not despair at the sight of my sins which the demon will present to me. Obtain for me the grace to invoke thee then more constantly, that I may expire with thy sweet name, and that of thy most holy Son, upon my lips. And now, oh Lady, pardon my boldness: before I expire come thyself to console me by thy presence. This grace thou hast granted to so many of thy servants, I also wish and hope for it. I am, indeed, a sinner, and I do not merit it; but I am thy servant, who loves thee, and has great confidence in thee. Oh Mary, I wait for thee, do not leave me disconsolate. At least, if I am not worthy of so great a favor, assist me from heaven, that I may die in the love of God and of thee, and come to love God and thee eternally in paradise.

WEDNESDAY.
Prayer to Mary most holy to obtain deliverance from hell.

Oh my dearest Lady, I thank thee that thou hast so often rescued me from hell: as often as I have deserved it through my sins. Oh miserable sinner! I was already condemned to that prison, and that sentence would perhaps have been executed upon me after my first sin, if thou hadst not in thy mercy helped me. Thou wast not even invoked by me, but by thy mercy alone thou hast restrained the divine justice, and then subduing my hard-heartedness, hast drawn me to take confidence in thee. And oh, into how many sins I should have fallen in the dangers to which I have been exposed, if thou, my most loving mother, hadst not preserved me by the graces which thou hast obtained for me! Ah, my queen, still preserve me from hell. But of what avail will be thy mercy and the favors that thou hast bestowed on me, if I should be condemned? If once I loved thee not, now, after God, I love thee above every thing. Ah, do not permit that I should turn my back upon thee and upon God, who, through thee, hath dispensed to me so many mercies. My most amiable Lady, do not permit that I should hate and curse thee in hell. Wilt thou suffer a servant of thine who loves thee to be lost? Oh Mary, what dost thou say to me? I shall be lost if I leave thee. But who could have the heart to leave thee? How could I forget the love thou hast borne me? My mother, since thou hast done so much to save me, complete the work; continue to aid me. Dost thou wish to help me? But what do I say? If thou didst show me so much favor when I lived forgetful of thee, how much more ought I now to hope, when I love thee and recommend myself to thee! No, he who has recourse to thee is never lost; only he who does not recommend himself to thee. Ah, my mother, do not leave me in my own hands, for I shall be lost; make me always to have recourse to thee. Save me, my hope, save me from hell; but first from sin, which alone can condemn me to hell.

THURSDAY.
Prayer to the most holy Mary to obtain paradise.

Oh queen of paradise, who sittest above the choirs of angels, nearest to God; from this vale of misery I, a miserable sinner, salute thee, and pray thee to turn towards me those kind eyes of thine, that dispense graces to all those they look upon. See, oh Mary, in how much danger I now find myself, and must find myself, while I live on this earth, of losing my soul, paradise, and God. In thee, oh Lady, I have placed all my hopes. I love thee, and long to come to thee, see thee, and praise thee in paradise. Ah Mary, when will the day come that I shall see myself safe at thy feet, and shall behold the mother of my Lord and my mother, who has been so occupied with my salvation? When shall I kiss that hand which has so many times delivered me from hell and bestowed on me so many graces, when, by my sins, I merited to be hated and abandoned by all? Oh Lady, I have been very ungrateful to thee in my life; but if I come to paradise I will be no more ungrateful. There I will love thee as much as I can, every moment through all eternity, and I will make amends for my ingratitude by blessing thee and thanking thee forever. Above all, I thank God who gives me such confidence in the blood of Jesus Christ and in thee; namely, that thou wilt save me, that thou wilt free me from my sins, and obtain for me light and strength to execute the divine will, and finally conduct me to the port of paradise. All this have thy servants hoped, and none have been deceived. Neither shall I be deceived. Mary, I wish nothing else; thou must save me. Pray thy Son Jesus, as I also pray him, through the merits of his passion, to preserve in me, and always more increase this confidence, and I shall be saved.

FRIDAY.
Prayer to the most holy Mary to obtain love towards her and Jesus Christ.

Oh Mary, I know that thou art the creature the most noble, the most sublime, the most pure, the most beautiful, the most merciful, the most holy; in a word, the most lovely of all creatures. Oh, if all knew thee, oh my Lady, and loved thee as thou dost merit! But I console myself that so many happy souls in heaven and on earth live enamored of thy goodness and beauty. Above all, I rejoice that God himself loves thee alone more than all men and angels united. My most amiable queen, I, a miserable sinner, also love thee, but I love thee too little: I desire a love greater and more tender towards thee; and this thou must obtain for me, for to love thee is a great sign of predestination, and a grace that God does not grant except to those whom he wishes to be saved.

I see myself then, oh my mother, greatly indebted to thy Son. I see that he merits an infinite love. Thou who desirest nothing but to see him loved, this is the grace that above all others thou must obtain for me; obtain for me a great love for Jesus Christ. Thou dost obtain from God whatever thou dost wish; ah, obtain for me this grace, to be so united with the divine will that I may never more be separated from it. I do not ask of thee the goods of earth, neither honors nor riches; I ask of thee what thy heart most desires, I wish to love my God. Is it possible that thou wilt not aid me in this my desire, which pleases thee so much? No, for thou dost even now help me, already thou art praying for me; pray, pray, and never cease to pray until thou seest me in paradise, beyond the danger of being able any more to lose my Lord, and certain of loving him forever, together with thee, my dearest mother.

SATURDAY.
Prayer to the most holy Mary to obtain her patronage.

Oh my most holy mother, I know what graces thou hast obtained for me, and I see the ingratitude of which I have been guilty towards thee. The ungrateful are no longer worthy of favors; but I will not on this account distrust thy mercy, which is greater than my ingratitude. Oh my great advocate, have pity on me. Thou art the dispenser of all the graces which God grants to us miserable sinners, and for this end he has made thee so powerful, so rich, and so merciful, that thou mightest succor us in our miseries. Ah, mother of mercy, do not leave me in my poverty. Thou art the advocate of the most wretched and abandoned sinners who have recourse to thee, defend me also, who recommend myself to thee. Do not tell me that it is difficult to gain my cause, for the most desperate causes are all gained when they are defended by thee. In thy hands, then, I place my eternal salvation, and to thee I commit my soul. It was lost; thou, by thy intercession, must save it. I wish to be enrolled among thy most devoted servants; do not cast me out: thou dost go in search of the wretched to relieve them; do not abandon a miserable sinner who has recourse to thee. Speak for me; thy Son does whatever thou dost ask of him. Take me under thy protection, and this will be enough: yes, for if thou dost protect me I fear nothing; nothing from my sins, for thou wilt obtain for me the remedy for the injury I have inflicted upon myself; nor from the demons, for thou art more powerful than all hell united; nor from Jesus my Judge himself, for by one prayer of thine he is appeased. I only fear that through my negligence I may cease to invoke thee, and shall thus be lost. My mother, obtain for me the pardon of all my sins, love to Jesus, holy perseverance, a good death, and finally, paradise; especially obtain for me the grace always to recommend myself to thee. It is true that these graces are too much for me who do not merit them, but they are not too much for thee who art so much beloved by God that he grants thee whatever thou dost ask of him. It is enough that thou dost begin to speak, and he denies thee nothing. Pray then to Jesus for me, tell him that thou dost protect me, and he will not fail to have pity on me. My mother, I trust in thee; in this hope I repose and live, and in this I wish to die. Amen.

Live alway, Jesus our love and Mary our hope!

LITTLE ROSARY OF THE SEVEN DOLORS OF MARY.

Incline unto mine aid, oh God, &c.

My mother, enable my heart to share thy sorrow for the death of thy Son.

First Dolor.—I pity thee, oh my afflicted mother, on account of the first sword of sorrow that pierced thee, when in the temple, by the prophecy of St. Simeon, all the cruel sufferings that men would inflict on thy beloved Jesus were represented to thee, which thou hadst already learned from the holy Scriptures, even to his death before thy eyes upon the infamous wood of the cross, exhausted of blood and abandoned by all, and thou without the power to defend or relieve him. By that bitter memory, then, which for so many years afflicted thy heart, I pray thee, oh my queen, to obtain for me the grace that always in life and in death I may keep impressed upon my heart the passion of Jesus and thy sorrows.

Our Father, Hail Mary, Glory be to God, &c., Oh my mother, &c., as above. Which strophe must always be repeated at the end of each dolor.

Second Dolor.—I pity thee, oh my afflicted mother, on account of the second sword that pierced thee when thou didst behold thy innocent Son, so soon after his birth, threatened with death by those very men for whom he had come into the world; so that thou wast obliged to flee with him by night secretly into Egypt. By the many hardships, then, that thou, a delicate young virgin, in company with thy exiled infant, didst endure in the long and wearisome journey through rough and desert countries, and in thy sojourn in Egypt, where, being unknown and a stranger, thou didst live all those years poor and despised, I pray thee, oh my beloved Lady, to obtain for me the grace to suffer with patience, in thy company till death, the trials of this miserable life, that I may be able in the next to be preserved from the eternal sufferings of hell deserved by me. Our Father, &c.

Third Dolor.—I pity thee, oh my afflicted mother, on account of the third sword that pierced thy heart at the loss of thy dear son, Jesus, who remained absent from thee in Jerusalem for three days, when not seeing thy beloved one by thy side, and not knowing the cause of his absence, I conceive, my loving queen, how in these nights thou didst not repose, and didst naught but sigh for him who was thy only good. By the sighs, then, of those three days, for thee so long and bitter, I pray thee to obtain for me the grace never to lose my God; that I may always live closely united to God, and thus united with him depart from this world. Our Father, &c.

Fourth Dolor.—I pity thee, my afflicted mother, on account of the fourth sword that pierced thy heart, in seeing thy Jesus condemned to death, bound with ropes and chains, covered with blood and wounds, crowned with thorns, and falling under the weight of the heavy cross which he bore on his bleeding back when going like an innocent lamb to die for love of us. Thine eye then met his eye, and your glances were so many cruel arrows with which each wounded the loving heart of the other. By this great grief, then, I pray thee to obtain for me the grace to live wholly resigned to the will of my God, joyfully bearing my cross with Jesus to the last moment of my life. Our Father, &c.

Fifth Dolor.—I pity thee, oh my afflicted mother, on account of the fifth sword that pierced thy heart, when on Mount Calvary thou didst behold thy beloved son, Jesus, dying slowly before thy eyes, amid so many insults, and in anguish, on that hard bed of the cross, without being able to give him even the least of those comforts which the greatest criminals receive at the hour of death. And I pray thee by the anguish which thou, oh my most loving mother, didst suffer together with thy dying Son, and by the tenderness thou didst feel when, for the last time, he spoke to thee from the cross, and taking leave of thee, left all of us to thee in the person of St. John, as thy children; and thou, still constant, didst behold him bow his head and expire; I pray thee to obtain for me the grace, by thy crucified love, to live and die crucified to every thing in this world, in order to live only to God through my whole life, and thus to enter one day paradise, to enjoy him face to face. Our Father, &c.

Sixth Dolor.—I pity thee, oh my afflicted mother, on account of the sixth sword which pierced thy heart, when thou didst see the kind heart of thy Son pierced through and through after his death—a death endured for those ungrateful men, who, even after his death, were not satisfied with the tortures they had inflicted upon him. By this cruel sorrow, then, which was wholly thine, I pray thee to obtain for me the grace to abide in the heart of Jesus, who was wounded and opened for me; in that heart, I say, which is the beautiful abode of love, where all the souls who love God repose; and that living there, I may never love or think of any thing but God. Most holy Virgin, thou canst do it; from thee I hope for it. Our Father, &c.

Seventh Dolor.—I pity thee, my afflicted mother, on account of the seventh sword that pierced thy heart, on seeing in thy arms thy Son who had just expired, no longer fair and beautiful as thou didst once receive him in the stable of Bethlehem, but covered with blood, livid, and lacerated by wounds which exposed his very bones. My Son, thou saidst, my Son, to what has love brought thee? And when he was borne to the sepulchre, thou didst wish to accompany him thyself, and help to put him in the tomb with thy own hands; and, bidding him a last farewell, thou hast left thy loving heart buried with thy Son. By all the anguish of thy pure soul, obtain for me, oh mother of fair love, pardon for the offences that I have committed against my God, whom I love, and of which I repent with my whole heart. Wilt thou defend me in temptations? Assist me at the hour of my death, that, being saved by the merits of Jesus and thine, I may come one day, with thy aid, after this miserable exile, to sing in paradise the praises of Jesus and thine through all eternity. Amen. Our Father, &c.

Pray for us, oh most sorrowful Virgin;

That we may be worthy of the promises of Christ.

Let us Pray.

Oh God, at whose passion, according to the prophecy of Simeon, the sword of sorrow pierced through the most sweet soul of the glorious virgin and mother, Mary, grant that we, who commemorate and reverence her dolors, may experience the blessed effect of thy passion, who livest and reignest world without end. Amen.

Benedict XIII. granted two hundred days’ indulgence for every “Our Father” and every “Hail Mary” to those who recite this little crown in the churches of the Servites of Mary, and has granted the same favor to those who recite it in any place whatever on Fridays or any day during Lent; and on other days, one hundred days for every “Our Father,” and “Hail Mary.” To those who recite it entire, seven years. To those who recite it for a year, plenary indulgence, applicable to the souls in purgatory.[1926]

Moreover, let it be observed that there are seven hundred years of indulgence for the dead granted by Clement XII. to those who say, kneeling, the De Profundis at the ringing of the bell.

A Little Rosary of the Immaculate Mary,
Which is recited in some Churches.

Incline unto mine aid, oh God, &c. Glory, &c. After this, an “Our Father” is recited in honor of the Eternal Father, in thanksgiving for all the graces bestowed on Mary; with four “Hail Marys.” The same is repeated in honor of the Son, and again in honor of the Holy Ghost. After each “Hail Mary” is recited the following verse:

As ’mid the thorns the lily fair

Art thou, Virgin immaculate,

From sin preserved, by him whose care

Did thee his mother blest create.

At the end:

V. Pray for us, oh immaculate Virgin:

Ora pro nobis, Virgo immaculata;

R. That we may be worthy of the promises of Christ:

Ut digni officiamur promissionibus Christi.

Let us Pray.

Grant to thy servants, we pray thee, oh Lord, the gift of divine grace, that to us, for whom the maternity of the blessed Virgin was the beginning of salvation, the votive commemoration of her conception may bring an increase of peace. By our Lord Jesus Christ. Amen.

VARIOUS PRAYERS TO MARY.

Dedication of oneself to Mary.

Oh most holy virgin mother of God, Mary, I, N., although most unworthy of being thy servant, yet moved by thy wonderful mercy and by the desire to serve thee, choose thee to-day, in presence of my guardian angel, and of the whole celestial court, for my especial Lady, Advocate, and Mother, and make the firm resolution that I always will love and serve thee for the future, and do whatever I can to induce others also to love and serve thee. I pray thee, mother of God, and my most kind and amiable mother, by the blood of thy divine Son which was shed for me, that thou wilt receive me into the number of thy servants for thy child and servant forever; assist me in all my thoughts, words, and actions, at every moment of my life, that every step and breath may be directed to the greater glory of my God, and through thy most powerful intercession obtain for me that I may never more offend my beloved Jesus, that I may glorify and love him in this life, and that I may also love thee, my most beloved and dear mother, that I may love thee and enjoy thee through eternity in holy paradise. Amen.

My mother Mary, I recommend to thee my soul, especially at the hour of my death.

Dedication of a Family to Mary.

Oh blessed and immaculate Virgin, our queen and mother, refuge and consolation of all those who are in misery, I, prostrate before thy throne with all my family, choose thee for my Lady, Mother, and Advocate with God. I, with all who belong to me, dedicate myself forever to thy service, and pray thee, oh mother of God, to receive us into the number of thy servants, taking us all under thy protection, aiding us in life, and still more, at the hour of our death. Oh mother of mercy, I choose thee Lady and ruler of my whole house, of my relatives, my interests, and all my affairs. Do not disdain to take care of them; dispose of them all as it pleases thee. Bless me, then, and all my family, and do not permit that any of us should offend thy Son. Do thou defend us in temptations, deliver us from dangers, provide for us in our necessities, counsel us in our doubts, console us in afflictions, be with us in sickness, and especially in the agonies of death. Do not permit the devil to glory in having in his chains any of us who are now consecrated to thee; but grant that we may come to thee in heaven to thank thee, and together with thee to praise and love our Redeemer Jesus for all eternity. Amen, thus may it be.

Prayer of St. Ephrem to Mary, abbreviated.[1927]

Oh immaculate and wholly pure Virgin Mary, mother of God, queen of the world, hope of the despairing; thou art the joy of the saints, thou art the reconciler of sinners to God, thou art the advocate of the abandoned, the secure haven of the shipwrecked; thou art the consolation of the world, the ransom of captives, the comforter of the afflicted, the salvation of the world. Oh great queen, we take refuge in thy protection. We confide in none but thee, oh most pure Virgin: Non nobis est alia quam in te fiducia, O Virgo sincerissima. Oh Lady, after God we have no other hope but in thee. We bear the name of thy servants, do not permit the enemy to bear us away to hell. Hail, best mediatrix of God and men: Ave, Dei et hominum mediatrix optima. I salute thee, oh great mediatrix of peace between men and God; oh mother of Jesus our Lord, the love of all men and of God; to thee be honor and blessing with the Father and with the Holy Spirit. Amen.

Prayer of St. Thomas of Aquin.

Oh most blessed and sweet Virgin Mary, full of compassion, I recommend to thy mercy my soul and my body, my thoughts, my works, my life, and my death. Oh my Lady, help me and make me strong against the snares of the devil; obtain for me a true and perfect love, with which I may love with all my heart thy most beloved Son, and my Lord Jesus Christ; and after him may I love thee above all things. Oh my queen and mother, with thy most powerful intercession make this love to remain with me until death, after which may I be conducted by thee to the country of the blessed.[1928]

Prayer of St. Blosius to the Blessed Virgin.

Hail, Mary, hope of the despairing, help of the destitute, to whom thy Son pays so great honor that whatever thou dost ask thou dost at once obtain, whatever thou dost wish is at once done. To thee are committed the treasures of the celestial kingdom. Grant, oh Lady, that amid the storms of this life, I may always turn my eyes to thee. To thy mercy I commend my soul and my body. Direct and protect me at every hour and every moment, oh my sweet protectress.

Another Prayer.

Hail, most compassionate mother of mercy; hail, consolation and pardon, Mary most desired. Who shall not love thee? Thou our light in doubt, our consolation in sorrow, our relief in distress, our refuge in perils and temptations, thou, after thy only-begotten Son, art our secure salvation. Blessed are those who love thee, oh Lady. Incline, I pray thee, thy ear of mercy to the prayers of this thy servant, this miserable sinner, and dissipate the darkness of my vices by the rays of thy sanctity, that I may please thee.[1929]