Kolbe's Greatest Books of World Civilization: Venerable Mary of Agreda

book TWO TABLE OF CONTENTS

CHAPTER 1. OF THE PRESENTATION OF THE MOST HOLY MARY IN THE TEMPLE AT THE AGE OF THREE YEARS.

CHAPTER II. CONCERNING A SINGULAR FAVOR, WHICH THE ALMIGHTY CONFERRED ON MOST HOLY MARY AS SOON AS SHE WAS ESTABLISHED IN THE TEMPLE.

CHAPTER III. INSTRUCTION WHICH THE QUEEN OF HEAVEN GAVE ME CONCERNING THE VOWS OF MY PROFESSION.

CHAPTER IV. OF THE PERFECTION IN WHICH MOST HOLY MARY PASSED HER DAYS IN THE TEMPLE, AND OF THE EXERCISES WHICH SHE WAS ORDERED TO UNDERTAKE.

CHAPTER V. OF THE PERFECTIONS OF THE MOST HOLY MARY IN THE PRACTICE OF VIRTUES IN GENERAL, AND OF HER ADVANCE IN THEM.

CHAPTER VI. OF THE VIRTUE OF FAITH, AND HOW MOST HOLY MARY PRACTICED IT.

CHAPTER VII. OF THE VIRTUE OF HOPE, AND HOW THE VIRGIN OUR LADY PRACTICED IT.

CHAPTER VIII. OF THE VIRTUE OF CHARITY IN THE MOST HOLY MARY, OUR LADY.

CHAPTER IX. OF THE VIRTUES OF PRUDENCE AS PRACTICED BY THE MOST HOLY QUEEN OF HEAVEN.

CHAPTER X. OF THE VIRTUE OF JUSTICE, AS PRACTICED BY MOST HOLY MARY.

CHAPTER XI. THE VIRTUE OF FORTITUDE, AS PRACTICED BY THE MOST HOLY MARY.

CHAPTER XII. THE VIRTUE OF TEMPERANCE AS PRACTICED BY THE MOST HOLY MARY.

CHAPTER XIII. OF THE SEVEN GIFTS OF THE HOLY GHOST AND HOW THE MOST HOLY MARY MADE USE OF THEM.

CHAPTER XIV. EXPLANATION OF THE DIFFERENT KINDS OF DIVINE VISIONS ENJOYED BY THE QUEEN OF HEAVEN AND THE EFFECTS WHICH THEY WROUGHT IN HER.

CHAPTER XV. DESCRIPTION OF ANOTHER KIND OF VISIONS AND COMMUNICATIONS, WHICH THE MOST HOLY MARY ENJOYED WITH THE HOLY ANGELS OF HER GUARD.

CHAPTER XVI. CONTINUATION OF THE HISTORY OF THE MOST HOLY CHILD MARY IN THE TEMPLE; THE LORD PREPARES HER FOR TROUBLES, AND JOACHIM, HER FATHER, DIES.

CHAPTER XVII. THE PRINCESS OF HEAVEN BEGINS TO SUFFER AFFLICTION; GOD ABSENTS HIMSELF FROM MOST HOLY MARY: HER SWEET AND AMOROUS SIGHS.

CHAPTER XVIII. OTHER AFFLICTIONS OF OUR QUEEN, SOME OF WHICH WERE PERMITTED BY THE LORD THROUGH THE AGENCY OF CREATURES AND OF THE ANCIENT SERPENT.

CHAPTER XIX. THE MOST HIGH ENLIGHTENS THE PRIEST CONCERNING THE SPOTLESS INNOCENCE OF MOST HOLY MARY; SHE HERSELF IS INFORMED OF THE APPROACHING DEATH OF HER MOTHER, SAINT ANNE, AND IS PRESENT AT THIS EVENT.

CHAPTER XX. THE MOST HIGH MANIFESTS HIMSELF TO HIS BELOVED MARY, OUR PRINCESS, BY CONFERRING ON HER AN EXTRAORDINARY FAVOR.

CHAPTER XXI. THE MOST HIGH COMMANDS THE MOST HOLY MARY TO ENTER THE STATE OF MATRIMONY AND HER RESPONSE TO THIS COMMAND.

CHAPTER XXII. THE ESPOUSAL OF MOST HOLY MARY WITH THE MOST CHASTE SAINT JOSEPH.

CHAPTER XXIII. AN EXPLANATION OF CHAPTER XXXI OF THE PROVERBS OF SOLOMON, TO WHICH THE LORD REFERRED ME REGARDING THE LIFE OF MOST HOLY MARY IN MATRIMONY.

CHAPTER XXIV. THE SAME SUBJECT CONTINUED: THE REST OF THE THIRTY-FIRST CHAPTER OF THE PROVERBS IS EXPLAINED.

Treats of the Presentation of the Princess of Heaven In the Temple, the Favors She Received at the Hand of God, the Sublime Perfection with which She Observed the Rules of the Temple, the Heavenly Excellence of Her Heroic Virtue and Visions, Her Most Holy Espousal and other Events up to the Incarnation of the Son of God

OF THE PRESENTATION OF THE MOST HOLY MARY IN THE TEMPLE AT THE AGE OF THREE YEARS

Among the types which foreshadowed the most holy Mary in the written Law, none was more expressive than the ark of the covenant, not only on account of the material of which it was constructed, and its contents, but also on account of the purposes for which it served and the effects which the Lord wrought through it and in connection with it in the ancient synagogue. It was all a prototype of this Lady and of what She was to do in the new Church of the Gospel. The, incorruptible cedar, of which it was made, not by chance, but by divine disposition (Exod, 25, 10), typified clearly our mystical Ark Mary, free from the corruption of actual sin and from the secret worminess of original guilt with its inseparable ferment of disorderly passions. The finest and purest gold (Exod, 25, 11), which covered it on the outside and inside, certainly indicated the most perfect and exalted graces and gifts, which shone forth in her heavenly thoughts, in her works and activities, in her habits and the operations of her faculties; so that in no exterior or interior part of this mystical Ark could be discerned ought, which at any moment of time was not entirely covered by the gold of the most exquisite and finest carat.

414. The stone tablets of the law, the vase of the manna and the miraculous staff (Heb. 9,4), which that ancient ark contained and preserved, cannot be surpassed in expressive significance of the eternal and incarnate Word, enclosed within that living Ark the most holy Mary, for He was her Onlybegotten Son, the living foundation-rock of the evangelical Church (I Cor. 3, 11). In this virginal ark of Mary was placed the key-stone which was to join the Gentiles and the Jews, and was torn from the mountain of its eternal generation (Ephes, 2, 20) in order that on it might be written by the finger of God the new Law of grace. Thus in the old ark Mary was foreshadowed as the great Queen, who was to be the depositary of all that God provided and operated for his creatures. She also enclosed within Herself the manna of the Divinity and of grace, and the wonder-working staff of miracles and prodigies, so that this heavenly and mystical Ark alone contained the fountain of grace, namely God himself, overflowing into the rest of mankind and forming the nucleus of all the miracles and prodigies of God. In Mary therefore all that the Lord desired to operate and manifest is contained and deposited.

415. Accordingly the ark of the testament (not in itself, but on account of the truth which it foreshadowed) served as the seat and foot-stool of propitiation, where the Lord was seated in the tribunal of his mercies, to listen to his people. to answer them and distribute his gifts and favors; for the ancient ark typified most holy Mary, the throne of grace and the true mystical propitiatory which He had expressly made for his indwelling. Thus it seems that the tribunal of the divine justice remains set up in God himself, while the propitiatory and the tribunal of his mercy was set up in Mary, in order that to Her, as a throne of grace, we might approach in assured confidence to present our petitions for those benefits, graces and mercies, which outside of the Queen Mary, are unheard of and unattainable by the human race.

416. Such a sacred and mysterious Ark, constructed by the hands of the Lord himself for his habitation and as the propitiatory of his people, could not remain with propriety outside of his temple, where was preserved that other material ark, which was only a figure of this spiritual and true Ark of the new covenant. Therefore its Author ordained that She be placed in his house and temple as soon as the first three years of her infancy should be completed. But I am astonished to find a wonderful difference in regard to that which happened with the primitive and figurative ark and that which came to pass with the second and true ark of the covenant. For, though the ancient ark had no other importance than that of presignifying Mary and the mysteries connected with Her, when the king David transferred it to different places, and when afterwards Solomon his son placed it in the temple, as in its proper place of rest, all was done with great festivities and rejoicings of that ancient people, as is shown by the solemn processions arranged by David from the house of Abinadab to the house of Obededom (II King 6, 10), and thence to the tabernacle of Sion, his own city (Ibid. 12); likewise, when Solomon transferred it from Sian to the new temple, which he had built as the house of God and of prayer by command of the Lord.

417. On all these occasions the ancient ark of the Testament was borne along in public veneration and most solemn celebrations, amid the strains of music, dancing, sacrifices, the rejoicings of the kings and of the whole people of Israel, as is related in the sacred history of the second and third book of the Kings and the first and second of Paralipomenon. But our true and mystical Ark, the most holy Mary, although She was the most precious, the most estimable and worshipful of all the creatures, was not brought to the temple with such solemn show and public ostentation; during the transferring of this mysterious Ark, the sacrifice of animals, the royal pomp and the royal majesty were wanting. She was carried from the house of her father Joachim in the arms of her humble mother Anne, who, though she was not very poor, wished to heal, her beloved Daughter on her arms in order to present Her in the temple without ostentation of riches, alone and unnoticed by the people. The glory and majesty of this procession, according to the wishes of the Most High, was to be divine and invisible. All the sacraments and mysteries of the most holy Mary are so exalted and hidden that according to the inscrutable decrees of the Lord many of them are concealed to this day. He it is that holds in his hands the time and the hour for the revelation of all things, and of each one in particular.

418. Lost in admiration of this wonder, prostrate in the presence of the Most High and in the praise of his high judgments, I was favored by his Majesty with the following explanation: "Understand my soul, that if I provided that the ark of the old Testament be venerated with so much festivity and outward show, it was because it was an express figure of Her, who was to be the Mother of the incarnate Word. The first ark was material and irrational, and this ostentation and celebrity could be arranged for it without difficulty; but during her life on earth in mortal flesh, I would not permit such celebration in connection with the true and living ark, Mary; for thou and the rest of the souls are to look upon Her as an example during your pilgrimage. I do not desire those who are written in my memory for eternal election to expect honors and the inconsiderate praise and applause of men as a part of their reward for working in my honor and service during mortal life. Nor must they be put in danger of dividing the love of their God, who justifies them and makes them saints, with those who merely proclaim them as such. The one and only Creator has made them and sustains them, illumines and defends them; therefore their love and attention must be single and undivided, and it must not be diverted even by a thankful regard for those who honor them as just. The love of God is most sensitive, the human will is most frail and limited; if it is divided, it can only be small and very imperfect in its activity, easily coming to nought. Therefore I did not wish Her, who was to be the example of all holiness and who was free from all danger of a fall through my protection, to be renowned, or specially honored during her life, nor was She to be brought to the temple amid the outward show of honor."

419. "Moreover, I have sent my Onlybegotten from heaven and have created Her, who was to be his Mother, for the very purpose of drawing the world from its error and of undeceiving mortals, who have established the unjust and sinful law, that the poor are to be despised and the rich esteemed. That the humble are to be humiliated and the proud to be exalted, the virtuous to be maligned and the sinful applauded, that the timorous and modest are to be considered as fools and the arrogant to be held as valiant, that poverty should be considered as shameful could be arranged for it without difficulty; but during her life on earth in mortal flesh, I would not permit such celebration in connection with the true and living ark, Mary; for thou and the rest of the souls are to look upon Her as an example during your pilgrimage. I do not desire those who are written in my memory for eternal election to expect honors and the inconsiderate praise and applause of men as a part of their reward for working in my honor and service during mortal life. Nor must they be put in danger of dividing the love of their God, who justifies them and makes them saints, with those who merely proclaim them as such. The one and only Creator has made them and sustains them, illumines and defends them; therefore their love and attention must be single and undivided, and it must not be diverted even by a thankful regard for those who honor them as just. The love of God is most sensitive, the human will is most frail and limited; if it is divided, it can only be small and very imperfect in its activity, easily coming to nought. Therefore I did not wish Her, who was to be the example of all holiness and who was free from all danger of a fall through my protection, to be renowned, or specially honored during her life, nor was She to be brought to the temple amid the outward show of honor."

419. "Moreover, I have sent my Onlybegotten from heaven and have created Her, who was to be his Mother, for the very purpose of drawing the world from its error and of undeceiving mortals, who have established the unjust and sinful law, that the poor are to be despised and the rich esteemed, that the humble are to be humiliated and the proud to be exalted, the virtuous to be maligned and the sinful applauded, that the timorous and modest are to be considered as fools and the arrogant to be held as valiant, that poverty should be considered as shameful and unfortunate, while riches, pomp, ostentation, splendor, honors, perishable pleasures should be sought and prized by foolish and carnal men. All this the incarnate Word and his Mother, in coming among them, were to reprove and condemn as deceitful and false, so that mortals might perceive the terrible danger of loving and entertaining so blindly the deceitful sensible pleasures, in which they live. Through this insensate love it happens that they so persistently fly from humility, meekness and poverty and evade all that pertains to the true virtue of penance and abnegation of self. And yet these virtues are truly acceptable in my eyes and according to my justice; for the holy, the honorable, the just actions, are to be rewarded with eternal glory, whereas the contrary ones are to be visited by everlasting punishment."

420. "This truth earthly and carnal eyes do not see, nor do they care to attend to the light which teaches them. But thou, soul, observe it and write it in thy heart, taking an example from the incarnate Word and from his Mother, and imitating Them closely therein. She was holy and, in my estimation, most acceptable to Christ; to Her was due all the veneration and worship of men, and even more than they could give; yet I provided and ordained in her regard that She receive no honor or recognition at that time, so that She, as the Mistress of truth, might be the most shining example of all that is holy, perfect, estimable and safest for the instruction and guidance of my elect. She was to be the shining example of humility, of retirement, of contempt and horror for the dreadful vanity of the world, of love for sufferings, tribulations, insults, afflictions and dishonors inflicted by creatures. All holiness is adverse and contrary to the applause, honors and estimation of the world, and I decreed that the most pure Mary should not be burdened by them, nor do I desire that my friends should enjoy or be pleased with them. If for my glory it sometimes happens that they become known to the world, it is not because they have desired it or looked for it; but because they, always remaining in the humility and in the sentiment proper to their state, resign themselves to my Providence. For themselves and as far as they are concerned, they seek and love that which the world despises and which the incarnate Word and his most holy Mother strove after and have taught." This was the answer which the Lord gave to my wondering inquiry and thus did He instruct me in regard to what I should seek and strive after.

421. The three years' time decreed by the Lord having been completed, Joachim and Anne set out from Nazareth, accompanied by a few of their kindred and bringing with them the true living Ark of the covenant, the most holy Mary, borne on the arms of her mother in order to be deposited in the holy temple of Jerusalem. The beautiful Child, by her fervent and loving aspirations, hastened after the ointments of her Beloved, seeking in the temple Him, whom She bore in her heart. This humble procession was scarcely noticed by earthly creatures, but it was invisibly accompanied by the angelic spirits, who, in order to celebrate this event, had hastened from heaven in greater numbers than ordinary as her bodyguard, and were singing in heavenly strains the glory and praise of the Most High. The Princess of heaven heard and saw them as She hastened her beautiful steps along in the sight of the highest and the true Solomon. Thus they pursued their journey from Nazareth to the holy city of Jerusalem, and also the parents of the holy child Mary felt in their hearts great joy and consolation of spirit.

422. They arrived at the holy temple, and the blessed Anne on entering took her Daughter and Mistress by the hand, accompanied and assisted by saint Joachim. All three offered a devout and fervent prayer to the Lord; the parents offering to God their Daughter, and the most holy Child, in profound humility, adoration and worship, offering up Herself. She alone perceived that the Most High received and accepted Her, and, amid divine splendor which filled the temple, She heard a voice saying to Her: "Come, my Beloved, my Spouse, come to my temple, where I wish to hear thy voice of praise and worship." Having offered their prayers, they rose and betook themselves to the priest. The parents consigned their Child into his hands and he gave them his blessing. Together they conducted Her to the portion of the temple buildings, where many young girls lived to be brought up in retirement and in virtuous habits, until old enough to assume the state of matrimony. It was a place of retirement especially selected for the first-born daughters of the royal tribe of Juda and the sacerdotal tribe of Levi.

423. Fifteen stairs led up to the entrance of these apartments. Other priests came down these stairs in order to welcome the blessed child Mary. The one that had received them, being according to the law one of a minor order, placed Her on the first step. Mary, with his permission, turned and kneeling down before Joachim and Anne, asked their blessing and kissed their hands, recommending herself to their prayers before God. The holy parents in tenderest tears gave Her their blessing; whereupon She ascended the fifteen stairs without any assistance. She hastened upward with incomparable fervor and joy, neither turning back, nor shedding tears, nor showing any childish regret at parting from her parents. To see Her, in so tender an age, so full of strange majesty and firmness of mind, excited the admiration of all those present. The priests received Her among the rest of the maidens, and saint Simeon consigned Her to the teachers, one of whom was the prophetess Anne. This holy matron had been prepared by the Lord by especial grace and enlightenment, so that She joyfully took charge of this Child of Joachim and Anne. She considered the charge a special favor of divine Providence and merited by her holiness and virtue to have Her as a disciple, who was to be the Mother of God and Mistress of all the creatures.

424. Sorrowfully her parents Joachim and Anne retraced their journey to Nazareth, now poor as deprived of the rich Treasure of their house. But the Most High consoled and comforted them in their affliction. The holy priest Simeon, although he did not at this time know of the mystery enshrined in the child Mary, obtained great light as to her sanctity and her special selection by the Lord; also the other priests looked upon Her with great reverence and esteem. In ascending the fifteen stairs the Child brought to fulfillment, that, which Jacob saw happening in sleep; for here too were angels ascending and descending: the ones accompanying, the others meeting their Queen as She hastened up; whereas at the top God was waiting in order to welcome Her as his Daughter and Spouse. She also felt by the effects of the overflowing love, that this truly was the house of God and the portal of heaven.

425. The child Mary, when brought to her teacher, knelt in profound humility before her and asked her blessing. She begged to be admitted among those under her direction, obedience and counsel, and asked her kind forbearance in the labor and trouble, which She would occasion. The prophetess Anne, her teacher, received Her with pleasure, and said to Her: "My Daughter, Thou shalt find in me a helpful mother and I will take care of Thee and of thy education with all possible solicitude." Then the holy Child proceeded to address Herself with the same humility to all the maidens which were then present; each one She greeted and embraced, offering Herself as their servant and requesting them, as older and more advanced than She in the duties of their position, to instruct and command Her. She also gave them thanks, that without her merit they admitted Her to their company.

My daughter, the greatest happiness, which can befall any soul in this mortal life, is that the Almighty call her to his house consecrated to his service. For by this benefit He rescues the soul from a dangerous slavery and relieves her of the vile servitude of the world, where, deprived of true liberty, she eats her bread in the sweat of her brow. Who is so dull and insipid as not to know the dangers of the worldly life, which is hampered by all the abominable and most wicked laws and customs introduced by the astuteness of the devil and the perversity of men? The better part is religious life and retirement; in it is found security, outside is a torment and a stormy sea, full of sorrow and unhappiness. Through the hardness of their heart and the total forgetfulness of themselves men do not know this truth and are not attracted by its blessings. But thou, O soul, be not deaf to the voice of the Most High, attend and correspond to it in thy actions: I wish to remind thee, that one of the greatest snares of the demon is to counteract the call of the Lord, whenever he seeks to attract and incline the soul to a life of perfection in his service.

427. Even by itself, the public and sacred act of receiving the habit and entering religion, although it is not always performed with proper fervor and purity of intention, is enough to rouse the wrath and fury of the infernal dragon and his demons; for they know that this act tends not only to the glory of the Lord and the joy of the holy angels, but that religious life will bring the soul to holiness and perfection. It very often happens, that they who have received the habit with earthly and human motives, are afterwards visited by divine grace, which perfects them and sets all things aright. If this is possible even when the beginning was without a good intention, how much more powerful and efficacious will be the light and influence of grace and the discipline of religious life, when the soul enters under the influence of divine love and with a sincere and earnest desire of finding God, and of serving and loving Him?

428. Before the Most High reforms or advances those, who for any reason enter the religious state, it is no more than right, that in turning away from the world they avert also their eyes from it and blot out from their memory all its images, forgetting all that they have in so praiseworthy a manner left behind. Those that neglect this requirement and are ungrateful and disloyal toward God, will doubtlessly fall under the punishment of the wife of Lot (Gen. 19,26), and if on account of the goodness of God they do not suffer this punishment in an equally open and visible manner, they nevertheless undergo it interiorly, remaining congealed and full of dryness, without fervor or advance in virtue. Forsaken by grace they thus do not attain the end of their vocation, make no progress in religion, nor find any spiritual consolation in it, and do not merit to be visited by the Lord as children, but to be left to their own resources like unfaithful and fugitive slaves. Remember, Mary, that for thee all the world must be crucified and dead; that thou must have for it no memory, retain none of its images, pay it no attention, nor have any inclination toward any of its creatures. If sometimes it is necessary to exercise charity with thy neighbors, see that thou ordain it well and that thou safeguard beforehand the good of thy soul, its security and quiet, its interior tranquillity and peace. In these points, as far as is possible without sin, I admonish and command thee to go to the greatest extremes, if thou wishest to remain in my school.

A SINGULAR FAVOR, WHICH THE ALMIGHTY CONFERRED ON MOST HOLY MARY AS SOON AS SHE WAS ESTABLISHED IN THE TEMPLE

When the heavenly child Mary had dismissed her parents and entered upon her life in the temple, her teacher assigned to Her a place among the rest of the maidens, each of whom occupied a large alcove or little room. The Princess of heaven prostrated Herself on the pavement, and, remembering that it was holy ground and part of the temple, She kissed it. In humble adoration She gave thanks to the Lord for this new benefit, and She thanked even the earth for supporting Her and allowing Her to stand in this holy place; for She held Herself unworthy of treading and remaining upon it. Then She turned toward her holy angels and said to them: "Celestial princes, messengers of the Almighty, most faithful friends and companions, I beseech you with all the powers of my soul to remain with me in this holy temple of my Lord and as my vigilant sentinels, reminding me of all that I should do; instructing me and directing me as the teachers and guides of my actions, so that I may fulfill in all things the perfect will of the Most High, give pleasure to the holy priests and obey my teacher and my companions." And addressing in particular those whom I mentioned above as the twelve angels of the Apocalypse, She said: "And I beseech you, my ambassadors, if the Almighty permit you, go and console my holy parents in their affliction and solitude."

430. While the twelve angels executed her command, Mary remained with the others in heavenly conversation. She began to feel a supernal influence of great power and sweetness, spiritualizing Her and elevating Her in burning ecstasy, and immediately the Most High commanded the seraphim to assist in illumining and preparing her most holy soul. Instantly She was filled with a divine light and force, which perfected and proportioned her faculties in accordance with the mysteries now to be manifested to Her. Thus prepared and accompanied by her holy angels and many others, in the midst of a refulgent host, the celestial Child was raised body and soul to the empyrean heaven, where She was received by the holy Trinity with befitting benevolence and pleasure. She prostrated Herself in the presence of the most mighty and high Lord, as She was wont to do in all her visions, and adored Him in profound reverence and humility. Then She was further transformed by new workings of divine light, so that She saw, intuitively and face to face, the Divinity itself. This was the second time that It manifested Itself to Her in this intuitive manner during the first three years of her life.

431. By no human tongue or any sensible faculty could the effects of this vision and participation of the divine Essence ever be described. The Person of the Father spoke to the future Mother of his Son, and said: "My Dove, my beloved One, I desire thee to see the treasures of my immutable being and of my infinite perfections, and also to perceive the hidden gifts destined for the souls, whom I have chosen as heirs of my glory and who are rescued by the life-blood of the Lamb. Behold, my Daughter, how liberal I am toward my creatures, that know and love Me; how true in my words, how faithful in my promises, how powerful and admirable in my works. Take notice, my Spouse, how ineffably true it is, that he who follows Me does not walk in darkness. I desire that thou, as my chosen One, be an eye-witness of the treasures which I hold in reserve for raising up the humble, enriching the poor, exalting the downtrodden, and for rewarding all that the mortals shall do and suffer for my name."

432. Other great mysteries were shown to the holy Child in this vision of the Divinity, for, as the object presented to the soul in such repeated intuitive visions is infinite, that which remains to be seen will always remain infinite and will excite greater and greater wonder and love in the one thus favored. The most holy Mary answered the Lord and said: "Most high, supreme and eternal God, incomprehensible Thou art in thy magnificence, overflowing in thy riches, unspeakable in thy mysteries, most faithful in thy promises, true in thy words, most perfect in thy works, for Thou art the Lord, infinite and eternal in thy essence and perfections. But, most high Lord, what shall my littleness begin to do at the sight of thy magnificence? I acknowledge myself unworthy to look upon thy greatness, yet I am in great need of being regarded by it. In thy presence, Lord, all creation is as nothing. What shall I thy servant do, who am but dust? Fulfill in me all thy desire and thy pleasure; and if trouble and persecutions suffered by mortals in patience, if humility and meekness are so precious in thy eyes, do not consent, O my Beloved, that I be deprived of such a rich treasure and pledge of thy love. But as for the rewards of these tribulations, give them to thy servants and friends, who deserve them better than I, for I have not yet labored in thy service and pleasure."

433. The Most High was much pleased with the petition of the heavenly Child and He gave Her to understand that He would admit Her to suffering and labor for his love in the course of her life, without at the time revealing to Her the order and the manner in which He was to dispense them. The Princess of heaven gave thanks for this blessing and favor of being chosen to labor and suffer for the glory of God's name. Burning with desire of securing such favor, She asked of his Majesty to be allowed to make four vows in his presence: of chastity, of poverty, of obedience, and of perpetual enclosure in the temple whither He had called Her. To this petition the Lord answered and said to Her: "My Spouse, my thoughts rise above all that is created, and thou, my chosen one, dost not yet know what is to happen to thee in the course of thy life, and thou dost not yet understand why it is impossible to fulfill thy fervent desires altogether in the manner in which thou now dost imagine. The vow of chastity I permit and I desire that thou make it; I wish that from this moment thou renounce earthly riches. It is also my will that as far as possible, thou observe whatever pertains to the other vows, just as if thou hadst made them all. Thy desire shall be fulfilled through many other virgins in the coming law of grace; for, in order to imitate thee and to serve Me, they will make these same vows and live together in community and thou shalt be the Mother of many daughters."

434. The most holy Child then, in the presence of the Lord, made the vow of chastity and as for the rest without binding Herself, She renounced all affection for terrestrial and created things. She moreover resolved to obey all creatures for the sake of God. In the fulfillment of these promises She was more punctual, fervent and faithful than any who have ever made these vows or ever will make them. Forthwith the clear and intuitive vision of the Divinity ceased, but She was not immediately restored to the earth. For, remaining in the empyrean heaven, She enjoyed another, an imaginary vision of the Lord in a lower state of ecstasy, so that in connection with it, She saw other mysteries.

435. In this secondary and imaginary vision some of the seraphim closest to the Lord approached Her and by his command adorned and clothed Her in the following manner. First all her senses were illumined with an effulgent light, which filled them with grace and beauty. Then they robed Her in a mantle or tunic of most exquisite splendor, and girded Her with a cincture of vary-colored and transparent stones, of flashing brilliancy, which adorned Her beyond human comprehension. They signified the immaculate purity and the various heroic virtues of her soul. They placed on Her also a necklace or collar of inestimable and entrancing beauty, which contained three large stones, symbolic of the three great virtues of faith, hope and charity; this they hung around her neck letting it fall to her breast as if indicating the seat of these precious virtues. They also adorned her hands with seven rings of rare beauty whereby the Holy Ghost wished to proclaim that He had enriched Her with his holy gifts in a most eminent degree. In addition to all this the most holy Trinity crowned her head with an imperial diadem, made of inestimable material and set with most precious stones, constituting Her thereby as his Spouse and as the Empress of heaven. In testimony whereof the white and refulgent vestments were emblazoned with letters or figures of the finest and the most shining gold, proclaiming: Mary, Daughter of the eternal Father, Spouse of the Holy Ghost and Mother of the true Light. This last name or title the heavenly Mistress did not understand; but the angels understood it, of the Divinity ceased, but She was not immediately restored to the earth. For, remaining in the empyrean heaven, She enjoyed another, an imaginary vision of the Lord in a lower state of ecstasy, so that in connection with it, She saw other mysteries.

435. In this secondary and imaginary vision some of the seraphim closest to the Lord approached Her and by his command adorned and clothed Her in the following manner. First all her senses were illumined with an effulgent light, which filled them with grace and beauty. Then they robed Her in a mantle or tunic of most exquisite splendor, and girded Her with a cincture of varycolored and transparent stones, of flashing brilliancy, which adorned Her beyond human comprehension. They signified the immaculate purity and the various heroic virtues of her soul. They placed on Her also a necklace or collar of inestimable and entrancing beauty, which contained three large stones, symbolic of the three great virtues of faith, hope and charity; this they hung around her neck letting it fall to her breast as if indicating the seat of these precious virtues. They also adorned her hands with seven rings of rare beauty whereby the Holy Ghost wished to proclaim that He had enriched Her with his holy gifts in a most eminent degree. In addition to all this the most holy Trinity crowned her head with an imperial diadem, made of inestimable material and set with most precious stones, constituting Her thereby as his Spouse and as the Empress of heaven. In testimony whereof the white and refulgent vestments were emblazoned with letters or figures of the finest and the most shining gold, proclaiming: Mary, Daughter of the eternal Father, Spouse of the Holy Ghost and Mother of the true Light. This last name or title the heavenly Mistress did not understand; but the angels understood it, who, lost in wonder and praise of the Author, were assisting at this new and strange ceremony. Finally the attention of all the angelic spirits was drawn toward the Most High and a voice proceeded from the throne of the blessed Trinity, which, addressing the most holy Mary, spoke to Her: "Thou shalt be our Spouse, our beloved and chosen One among all creatures for all eternity; the angels shall serve thee and all the nations and generations shall call thee blessed" (Luc. 1, 48).

436. The sovereign Child being thus attired in the court dress of the Divinity, then celebrated a more glorious and marvelous espousal than ever could enter the mind of the highest cherubim and seraphim. For the Most High accepted Her as his sole and only Spouse and conferred upon Her the highest dignity which can befall a creature; He deposited within Her his own Divinity in the person of the Word and with it all the treasures of grace befitting such eminence. Meanwhile the most Humble among the humble was lost in the abyss of love and wonder which these benefits and favors caused in Her, and in the presence of the Lord She spoke: "Most high King and incomprehensible God, who art Thou and who am I, that thy condescension should look upon me who am dust, unworthy of such mercy? In Thee, my Lord, as in a clear mirror seeing thy immutable being, I behold and understand without error my lowliness and vileness, I admire thy immensity and deprecate my nothingness. At the sight of Thee I am annihilated and lost in astonishment, that the infinite Majesty should stoop to so lowly a worm, who can merit only oblivion and contempt of all the creatures. O Lord, my only Good, how art Thou magnified and exalted in this deed! What marvel dost Thou cause through me in thy angelic spirits, who understand thy infinite bounty, magnificence and mercy in raising up from the dust her who in it is poor, and placing her among the princes (Ps. 112, 7) I accept Thee, O my King and my Lord, as my Spouse and I offer myself as thy slave. Let not my understanding attend to any other object, nor my memory hold any other image, nor my will seek other object or plea sure than Thee, my highest Good, my true and only Love. Let not my eyes look upon human creature, nor my faculties and senses attend upon anything beside Thee and whatever thy Majesty shall direct. Thou alone for thy spouse, my Beloved, and she for Thee only, who art the immutable and eternal Good."

437. The Most High received with ineffable pleasure this consent of the sovereign Princess to enter into the new espousal with her most holy soul. As upon his True Spouse and as Mistress of all creation, He now lavished upon Her all the treasures of his grace and power, instructing Her to ask for whatever She desired and assuring Her that nothing would ever be denied Her. The most humble Dove at once proceeded to beseech the Lord with the most burning charity, to send his Onlybegotten to the world as a remedy for mortals; that all men be called to the true knowledge of his Divinity; that her natural parents, Joachim and Anne, receive an increase of the loving gifts of his right hand; that the poor and afflicted be consoled and comforted in their troubles; and that in Herself be fulfilled the pleasure of the divine will. These were some of the more express petitions addressed by the new Spouse on this occasion to the blessed Trinity. And all the angelic host sang new songs of admiration in praise of the Most High, while those appointed by his Majesty, midst heavenly music, bore back the holy Child from the empyrean heaven to the place in the temple, from which they had brought Her.

438. In order to commence at once to put in practice what She had promised in the presence of the Lord, She betook Herself to her instructress and offered her all that her mother, saint Anne, had left for her comfort and sustenance, with the exception of a few books and clothes. She requested Her to give it to the poor or use it for any other purpose according to her pleasure, and that She command and direct Her what She was to do. The discreet matron, (who was, as I have already said, the prophetess Anne) by divine impulse accepted and approved of the offering of the beautiful Child and dismissed Her entirely poor and stripped of everything except the garments which She wore. She resolved to take care of Her in a special manner as one destitute and poor; for the other maidens each possessed their spending money and a certain sum assigned and destined for their wearing apparel and for other necessities according to their inclinations.

439. The holy matron, having first consulted the high priest, also gave to the sweetest Child a rule of life. By thus despoiling and resigning Herself the Queen and Mistress of creation obtained a complete freedom and detachment from all creatures and from her own Self, neither possessing nor desiring anything except only the most ardent love of God and her own abasement and humiliation. I confess my great ignorance, my vileness and insignificance, which make me entirely unworthy to explain such supernal and hidden mysteries. For where the expert tongues of the wise, and the science and the Jove of the highest cherubim and seraphim are compelled to be mute, what can a useless and abject woman say? I know how much such an attempt would offend against the greatness of these mysteries, if obedience furnished no excuse. But even in obeying I tremble, and I fear that what I omit and am ignorant of, is the greater, and what I know and say is the more insignificant part of all the mysteries and the doings of this City of God, the most holy Mary.

My daughter, among the great and ineffable favors of the Omnipotent in the course of my life, was the one which thou has just learned and described; for by this clear vision of the Divinity and of the incomprehensible essence I acquired knowledge of the most hidden sacraments and mysteries, and in this adornment and espousal I received incomparable blessings and felt the sweetest workings of the Divinity in my spirit. My desire to take the four vows of poverty, obedience, chastity and enclosure pleased the Lord very much, and I merited thereby that the god fearing in the Church and in the law of grace are drawn to live under these vows, as is the custom in the present time. This was the beginning of that which you religious practice now, fulfilling the words of David in the forty-fourth psalm: "After Her shall virgins be brought to the King;" for the Lord ordained that my aspirations be the foundation of religious life and of the evangelical law. I fulfilled entirely and perfectly all that I proposed to the Lord, as far as was possible in my state of life ; never did I look upon the face of a man, not even on that of my husband Joseph, nor on that of the angels, when they appeared to me in human form, though I saw and knew them all in God. Never did I incline toward any creature, rational or irrational, nor toward any human operation or tendency. But in all things I was governed by the Most High, either directly by Himself or indirectly through the obedience, to which I freely subjected myself.

441. Do not forget, my dearest, that the religious state is consecrated and ordained by the Most High for maintaining the doctrine of Christian perfection and the close imitation of the life of my Son, and that therefore the souls, who in religious life are sunk in sleepy forgetfulness of their high blessing and lead a life more listless and lax than many worldly men, are objects of great wrath of the Lord, and a severer judgment and chastisement await them than others. The demon also, ancient and astute serpent as he is, uses more diligence in his attempts to overcome religious men and women, than to conquer all the rest of worldly men; and if one of these religious fall, all hell exerts the greatest solicitude and care to prevent his using the many means which religion affords for rising from a fall, such as obedience and holy exercises and the frequent use of the Sacraments. To make all these remedies miscarry and be of no use to the fallen religious, the enemy applies so many cunning snares that it would fill with terror anyone who saw them. However, much of this is recognized in the actions and artifices by which a lax religious soul tries to defend its remissness, excusing it by specious arguments, if it does not break out in disobedience and yet greater disorders and faults.

442. Be careful therefore, my daughter, and fear so dreadful a danger; by divine assistance of grace raise thyself above thyself, never permitting thy will to consent to any disorderly affection or movement. I wish thee to consume thyself in dying to thy passions and in becoming entirely spiritualized, so that having extinguished within thee all that is of earth, thou mayest come to lead an angelic life and conversation. In order to deserve the name of spouse of Christ, thou must pass beyond the limits and the sphere of a human being and ascend to another state and divine existence. Although thou art earth, thou must be a blessed earth, without the thorns of passion, one whose fruit is all for the Lord, its Master. If thou hast for thy Spouse that supreme and mighty Lord, who is the King of kings and the Lord of lords, consider it beneath thy dignity to turn thy eyes, and much more thy heart, toward such vile slaves, as are the human creatures, for even the angels love and respect thee for thy dignity as spouse of the Most High. If even among men it is held to be a daring and boundless insolence in a plebeian to cast longing eyes upon the spouse of a prince, what a crime would it be to cast them on the spouse of the heavenly and omnipotent King? And it would not be a smaller crime if she herself would receive and consent to such familiarity. Consider and assure thyself that the punishment reserved for this sin is inconceivably terrible and I do not show it to thee visibly, lest thou perish in thy weakness. I wish that for thee my instructions suffice to urge thee to the fulfillment of all I admonish and to imitate me as my disciple, as far as thy powers go. Be also solicitous in recalling this instruction to the mind of thy nuns and in seeing that they live up to it.

443. My Mistress and my most kind Queen, in the joy of my soul I listen to thy sweetest words, so full of spirit and of life, and I wish to inscribe them in the interior of my heart together with the graces of thy most holy Son, which I beseech thee to obtain for me. If Thou give me permission I will speak in thy presence as an ignorant disciple with her Mistress and Teacher. I desire, O my Mother and Protectress, though I am so unworthy and remiss, to fulfill the four vows of my profession according to thy commands and according to my obligation, though I am so unworthy and remiss therein; yet I beseech Thee, give me a more full instruction, which may serve me as a guide and direction in the fulfillment of this duty and as a complement of these vows, which Thou hast placed in my heart.

INSTRUCTION WHICH THE QUEEN OF HEAVEN GAVE ME CONCERNING THE VOWS OF MY PROFESSION

My dear daughter, I will not deny thee the: instruction thou askest of me with the desire of putting it into practice; but do thou receive it with an appreciative and devout mind, ready to follow it in deed. The wise man says: "My son, if thou be surety for thy friend, thou hast engaged fast thy hand to a stranger, thou art ensnared with the words of thy mouth, and caught with thy own words" (Prov. 6, 1). Accordingly he who has made vows to God has bound his own will; so that he has no freedom of acting except according to the will and direction of Him to whom he has bound himself; for he is chained down by the words of his own mouth uttered in the profession of his vows. Before taking his vows, the choice of his ways was in his own hands; but having once bound and obliged himself, let him know that he has entirely lost his liberty and had delivered himself up to God in his superiors. The whole ruin or salvation of souls depends upon the use of their free will; but since most men use it ill and damn themselves, the Most High has established religious life under the sacred vows. Thus the creature, by once using its liberty to make a perfect and prudent choice, can deliver up to his Majesty that very liberty, which so many pervert, if it remains free and unhampered in its choice.

445. By these vows the liberty to do evil is happily lost, and the liberty for doing good is assured. It is like a bridle, which leads away from danger and directs into the smooth and sure road. The soul is freed from the slavery and subjection of the passions, and acquires a new power over them, resuming her place as mistress and queen in the government of her kingdom and remaining subject only to the law of grace and the inspirations of the Holy Ghost. If she thus applies her whole will solely to the fulfillment of all that she has promised to God, the holy Spirit will govern and direct all her operations. The creature thereby passes from the condition and state of a slave to that of a child of the Most High, from an earthly to an angelic life, while the corruption and evil effects of sin cannot exert their full power. It is impossible that thou ever be able in this earthly life to calculate or comprehend, what and how many are the blessings and treasures those souls gather for themselves, who with all their powers and affection strive to fulfill perfectly the vows of their profession. For I assure thee, my dearest, that those who are perfect and punctual in their religious obligations can equal and even surpass the martyrs in merit.

446. My daughter, thou didst happily begin to gather these blessings on the day when thou didst choose the better part; but remember well that thou hast bound thyself to the eternal and mighty God, to whom the inmost secrets of thy heart are manifest. If it is so base and detestable to deceive and disappoint men in just promises, how vile is it to be unfaithful to God in the most just and holy promises? As thy Creator, Preserver and Benefactor, He claims thy gratitude; as Father, thy reverence; as Spouse, thy fidelity; as a Friend, amicable intercourse; as the most Faithful, He should excite thy faith and hope; as the highest and eternal Good, He should possess thy love; as the Almighty, thy entire subjection; as the most just Judge, He should rouse thy humble and holy fear. Against all these allegiances and many others thou committest perfidious treason, in failing or hesitating to fulfill what thou hast promised according to thy profession. And if in all the nuns who have obliged themselves to a spiritual life and conversation, it is such a monstrous and terrible abomination to call themselves spouses of Christ, while living as members and slaves of the devil, how much more abominable will it be in thee, who hast received more than they all, and therefore shouldst exceed them in loving and exerting thyself to make a return for such incomparable blessings and benefits.

447. Consider, O soul, how detestable this fault would make thee in the sight of the Lord, of myself, and of the angels and saints. For we all are witnesses of the love and fidelity, which He has shown toward thee as a generous, loving and faithful Spouse. Strive then with all thy heart to avoid offending Him either in great or in small things; do not force Him to relinquish thee and to deliver thee over to the beastly disorders of sin; for thou knowest that this would be a greater misfortune and punishment than if He consign thee to the fury of the elements, or to the wrath of all the wild animals, or even to the rage of the demons. If all these were to execute their anger upon thee, and if the world were to heap upon thee all its punishments and insults, all would do thee less damage than one venial sin against the God whom thou art obliged to serve and love in all things and through all things. Any punishment of this life is less dreadful than sin; for it ends with mortal life, but the guilt of sin, and with it punishment, may be eternal.

448. In this life any punishment or tribulation fills mortals with fear and dread, merely because it affects the senses and brings them in close touch with it through them, but the guilt of sin does not affect them nor fill them with dread. Men are entirely taken up by that which is visible, and they therefore do not look upon the ultimate consequences of sin, which is the eternal punishment of hell. Though this is imbibed and inseparably connected with sin, the human heart becomes so heavy and remiss that it remains as if it were stupefied in its wickedness, because it does not feel it present in its senses. Though it could see and feel it by faith, this itself remains listless and dead, as if it were wanting entirely. O most unhappy blindness of mortals O torpid negligence, that holds so many souls, capable of reason and of glory, oppressed in deceit! There are not words or sentences sufficient to describe this terrible and tremendous danger. My daughter, haste away, and fly with holy fear such an unhappy state, and deliver thyself up to all the troubles and torments of life, which pass soon, rather than incur such a danger; for nothing will be wanting to thee, if thou do not lose God. To be convinced that there are no small faults for thee and for thy state, is a powerful means of saving thyself; fear greatly the small things, for in despising small faults the Most High knows, that the human heart invites other greater ones. That is not a blameless love, which does not avoid all displeasure of the beloved one.

449. The order which religious souls should maintain in their desires should be: that they strive to be punctual in fulfilling the obligations of their vows and all the virtues, which are connected with them. Afterwards and secondarily they may engage in voluntary practices, such as are called supererogatory. This order some of the souls, who are misled by the devil to entertain an indiscreet zeal for perfection, are wont to invert; thus, while they fail seriously in the obligations of their state, they are eager to add other voluntary exercises and practices, which are usually of small use or benefit, or arise from a spirit of presumption and singularity. They secretly desire to be looked upon as distinguished in zeal and perfection, while in truth they are very far even from the beginning of perfection. I do not wish to see in thee a fault so reprehensible: but first fulfill all the duties of thy vows and of community life, and then thou mayest add what thou canst, according to thy ability and the inspiration of divine grace. This together will beautify thy soul and will make it perfect and agreeable in the eyes of God.

450. The vow of obedience is the principal one in religion; for it implies a total renunciation and denial of one's will. By it the religious renounces all jurisdiction or right to say for himself: I will or I will not, I shall or I shalt not act: all this he throws aside and renounces by obedience, delivering himself into the hands of his superior. In order to fulfill this obligation it is necessary for thee not to be wise in thy own conceit, not to imagine thyself still mistress of thy likings, thy desires, or thy opinion; for true obedience must be of the quality of faith, so that the commands of the superior are esteemed, reverenced and put into execution, without any pretense of examination or criticism. Accordingly, in order to obey, thou must consider thyself without opinion, without life of thy own, without right of speech; but thou must allow thyself to be moved and governed like a corpse, alive only in order to execute devotedly all that the superior desires. Never discuss within thyself whether thou shouldst fulfill his commands or not, but only consider how thou canst best execute that which is commanded. Sacrifice thy own inclination and repress all thy appetites and passions; and when by this efficacious determination thou art dead to all the movements of self, let obedience be the soul and the life of thy works. To the will of thy superior thou must conform all thy own, with all its activity in all thy words and works; let it be thy prayer, to be able to quit thy own being and receive another new one, so that nothing be thine and all in thee be of obedience without contradiction or resistance.

451. Remember that the most perfect manner of obeying is to avoid offending the superior by showing that you disagree with him. He should find a willing obedience, convincing him that his commands are obeyed promptly, without objection or murmur, either in words or by any other signs. The superiors take the place of God, and he who obeys his superiors, obeys the Lord himself, who is in them and governs them and enlightens them, so that their commands will be for the salvation of souls. The contempt shown to superiors passes on to God himself, who through them manifests and makes known his will (Luke 10, 16). Thou must persuade thyself, that the Lord moves them to speak, and that it is the word of the Omnipotent himself. My daughter, strive to be obedient in order that thou mayest speak of victories (Prov. 21, 28) ; do not fear to obey. for that is the secure path; so secure, that God will not bring to account the errors of the obedient on the day of judgment, but He will rather blot out other sins in consideration of the sacrifice made in obedience. My most holy Son offered his precious sufferings and death in special love for the obedient, and procured for diem special rights in regard to mercy and grace, and special privileges toward the success and perfection of all that is due under obedience. Even now, in order to appease Him, He reminds the eternal Father of his obedience unto death and unto the cross (Phil. 2, 8), and so the Father is placated toward men. Because He was pleased with the obedience of Abraham and his son Isaac, He held Himself obliged not only to save Isaac from death, who showed himself so obedient, but to make him the ancestor of the incarnate Word and to designate him as the head and beginning of the great blessings.

452. The vow of poverty is a generous renunciation and detachment from the heavy burden of temporal things. It is an alleviation of the spirit, it is a relief afforded to human infirmity, the liberty of a noble heart to strive after eternal and spiritual blessings. It is a satiety and abundance, in which the thirst after earthly treasures is allayed, and a sovereignty and ownership, in which a most noble enjoyment of all riches is established. All this, my daughter, and many other blessings are contained in voluntary poverty, and all this the sons of the world are ignorant and deprived of, precisely because they are lovers of earthly riches and enemies of this holy and opulent poverty. They do not consider, although they feel and suffer, the heavy weight of riches, which pins them to the earth and drives them into its very bowels to seek gold and silver in great anxiety, sleeplessness, labors and sweat, as if they were not men, but wild beasts that know not what they are suffering and doing. And if they are thus weighed down before acquiring riches, how much more when they have come into their possession? Let the countless hosts that have fallen into hell with their burden, proclaim it; let their incalculable anxieties of preserving their riches, and much more, let the intolerable laws, which riches and those that possess them have foisted upon the world, testify what is required to retain them.

453. If, on the one hand, possessions throttle the spirit and tyrannically oppress it in its weakness, if they suppress the soul's most noble privilege of following eternal goods and God himself: it is certain on the other hand, that voluntary poverty restores to man the nobility of his condition and, liberating him from vile servitude and reinstating him his noble freedom and mastery of all things. The soul is never more a mistress than when she despises them, and only then has she the more firm possession and makes the more excellent use of riches, when she gives them away or leaves them of her own free will; only then her appetite for them is best satiated, when she does not care to possess them. Then above all is the heart set free and made capable of the treasures of the Divinity, for which it is furnished by the Creator with almost infinite capacity.

454. My daughter, I wish thee to study diligently this divine philosophy and science, which the world forgets, and not only the world, but also many religious souls, who have promised it to God. Great is the divine wrath on account of this fault, and suddenly will the infringers of this vow receive heavy and unexpected punishment. By setting aside their voluntary poverty, they have alienated from themselves the spirit of Christ, my most holy Son, and all that We have come to teach men in abnegation and poverty. Although they do not now feel it, because the Judge delays and they enjoy the abundance which they desire, yet in the judgment they will find themselves overwhelmed and dismayed by the rigor of their punishment, greater than they ever expected, considered or imagined in their forgetfulness of divine justice.

455. The temporal goods are created by the Most High for the sale purpose of sustaining life; having attained this end, the need of them ceases. And as this need is limited, soon and easily satisfied, there is no reason that the care for the immortal soul should be only fitful and temporary, while the hunger after riches should be so perpetual and unintermitting, as it has come to be among men. It is the height of perverseness for man to mix up the end and the means in an affair so important and urgent, that he devote all his time, all his care, all the exertion of his powers and all the alertness of his mind to the life of his body, of which he knows not the duration nor the end, and that on the other hand, in many years of his existence he spare for his poor soul only one hour, and that very often the last and the worst one of his whole life.

456. Make use therefore, my dearest daughter, of the true enlightenment, by which the Most High has undeceived thee in regard to such a dangerous error. Renounce all affection or inclination for earthly things; even under the pretext of the necessity and poverty of thy convent do not be over solicitous to procure the things used for the sustenance of life. In exerting ordinary care, let it be such as will not disturb thee, when thou failest to obtain what thou desirest, and let it be without inordinate affection, even when thou seekest it for the service of God: for thou must know, that thy love of God shall be so much the less, as the number of things thou lovest together with Him is greater. Great possessions thou must renounce as superfluous; thou dost not need them and it is a crime to keep them for no purpose; the little thou standst in need of should also be esteemed but little; for it would be a great error to embarrass the heart with that which is of no account and can hinder it much. If thou hast all that according to thy judgment is necessary for human wants, thou art not in reality poor; for to be poor properly and strictly means to have less than what is necessary. Those, to whom nothing is wanting, call themselves rich. To possess more than is necessary creates unrest and affliction of spirit; to desire and look for what is not used will be a. poverty without quiet or satisfaction.

457. I require of thee such a freedom of spirit, as not to attach thyself to anything, be it great or small, superfluous or necessary. Of the things that are necessary for human life, accept only so much, as is needed to prevent death or indecency. Let this latter be of the poorest and of such as is patched up sufficient to cover thee, and in thy nourishment seek what is most coarse, without satisfying thy particular whims of taste, but asking for what is insipid and tasteless, so that on purpose thou mayst be served with what is disagreeable and be deprived of what the appetite craves, thus seeking in all things the greatest perfection.

458. The vow of chastity includes purity of body and soul; this is easily lost, and it is difficult, sometimes, according to the manner of losing it, even impossible to repair. This great treasure is deposited in a castle, which has many portals and openings, and if these are not all well guarded and defended, the treasure is without security. My daughter, in order to preserve perfectly this vow, it is necessary to make an inviolable pact with thy senses, not to use them, except for what is according to the dictates of reason and for the glory of the Creator. After once the senses are mortified, it will be easy to overcome thy enemies, for only through them can they conquer thee; for no thoughts can recur, or be awakened to activity, unless fomented and excited by the images and impressions admitted through the exterior senses. Thou shouldst not touch, nor look upon, nor speak to any person of whatever condition, whether man or woman, so as to let their images or resemblances find entrance into thy imagination. This carefulness, which I enjoin, will be the guard of the purity, which I require of thee. If on account of charity or obedience thou must converse with them (for only these virtues are sufficient causes for conversing with creatures), do it with alt gravity, modesty and reserve.

459. In regard to thy own person live as if thou wert a pilgrim and stranger in this world; be poor, mortified, laborious, loving the hardship connected with temporal things, without expecting alleviation or enjoyment, as one who is absent from her home and her country, enlisted to work and battle against powerful foes. Since the flesh is the center of weakness and danger, it is proper that thou carefully resist thy natural likings, and through them the temptations of the demons. Raise thyself above thyself, and seek a habitation far above all that is earthly in order that thou mayest live under the shadow of Him, whom thou desirest (Cant. 2, 3) and in his protection thou shalt enjoy tranquillity and true refreshment. Deliver thyself over with thy whole heart to his chaste and holy love, without attending to any creatures, except in so far as they may help and oblige thee to love and serve thy Creator; in all other respects abhor them.

460. Although no virtue should be wanting in her, who professes herself, and is entitled to call herself, a spouse of Christ; yet it is the virtue of chastity which makes her most worthy and like to her Spouse. For it is chastity, which makes her spiritual and withdraws her from earthly corruption, elevating her to angelic life and to a certain resemblance of God himself. This virtue beautifies and adorns all the rest, raises the body to a higher existence, enlightens the mind and preserves in the soul a nobility above all that is corruptible. Because this virtue was in an especial fruit of the Redemption, merited by my Son on the Cross, where He paid for the sins of the world, therefore holy Scripture expressly mentions that virgins accompany and follow the Lamb (Apoc. 14,4).

461. The vow of enclosure is the wall of chastity and of all virtues, they preserve where they are nourished and expanded: it is a privilege granted by heaven to the spouses of Christ in religion, dispensing them from the burdensome and dangerous tribute, which the freedom of the world pays to the ruler of its vanities. By this vow the religious live as in a secure port, while other souls navigate and are tossed about in the storms of a dangerous sea. With so many advantages enclosure cannot be considered as a confinement in a narrow space, for in it are offered to the religious the spacious fields of virtue. of the knowledge of God, of his infinite perfections, of his mysteries, and of his benefits conferred on man. On such spacious grounds can a nun, recreate and enjoy herself; and only when she fails in this enjoyment, does she begin to feel narrow confinement in this, the greatest freedom. For thee, my daughter, let there be no other playground, nor do I wish to see thee confine thyself to so narrow limits as even the whole visible world. Rise up to the height of the knowledge and love of God, where there are no limits or confines to hold thee, and where thou canst live in unbounded liberty. From that eminence thou wilt see how small, vile and despicable is all that is created, and how much too narrow it is to hold thy soul.

462. To the necessary enclosure of the body add also the restrictions of the senses, in order that, imbued with fortitude, they may preserve for thee interior purity, and through it keep ablaze the fire of the sanctuary (Lev. 6, 12) which thou must continue to nourish and watch lest it be extinguished. In order to better guard the senses and profit from the vow of enclosure, do not approach the portals, nor the speaking-grate, nor the windows, and do not even remember that the convent is furnished therewith, unless it is required by some particular office or by obedience. Desire nothing, and therefore strive after nothing, and do not exert thyself for that, which is not allowed thee to desire. In retirement, solitude and circumspection wilt thou find thy peace. Thereby wilt thou give me pleasure, and merit for thyself copious fruit and the reward of love and grace, which thou desirest.

OF THE PERFECTION IN WHICH MOST HOLY MARY PASSED HER DAYS IN THE TEMPLE,
AND OF THE EXERCISES WHICH SHE WAS ORDERED TO UNDERTAKE

Let us now return to our heavenly narrative. After the most holy Child had begun to consecrate the temple by her holy presence and daily life, She grew from day to day in wisdom and grace, before God and before men. The understanding which was given me of that, which the powerful hand of God proceeded to work in the heavenly Princess during these years, place me as it were at the shore of a vast and unmeasured sea, leaving me lost in astonishment and doubt as to how I am to embark on such an immense ocean for the destined port. For I am forced to leave much unsaid, and it is difficult to describe even the smallest part. I will relate that, which the Most High explained to me on one occasion in his own words:

464. "The works of Her, who was to be the Mother of the Godman, were altogether and in every way most perfect, and even to understand them exceeds the capacity of all human creatures and of the angels. Her interior acts of the virtues were so precious and of such great merit and favor, that they surpass all that the seraphim can do; and thou, my soul, wilt much better understand, than be able to explain them with words of thy tongue. But it is my will, that during thy pilgrimage in thy mortal body thou place most holy Mary as the beginning of thy joy, and that thou follow Her through the desert of renunciation and abnegation of all that is human and visible. Follow Her by a perfect imitation according to the measure of thy strength and of the light which thou receivest. Let Her be thy guiding star and thy Directress: She will manifest to thee my will and will let thee find my holy law which is written in Her by the power of my right hand: meditate upon it day and night. She by her intercession will strike the rock of Christ's humanity (Num. 20, 11), in order that in this desert may abound the waters of divine grace and light, so that thy thirst may be quenched, thy understanding enlightened, and thy will inflamed. She will be a pillar of light to illuminate thy path (Exod, 13,21) and a cloud to afford thee shade and refreshment against the ardors of thy passions and the fierceness of thy enemies."

465. "Thou wilt have in Her an angel, who will guard and guide thee, and (Exod. 23,21) lead thee away from the dangers of Babylon and of Sodom, so that my punishment shall not reach thee. Thou wilt have in Her a Mother to love thee, a Friend to counsel thee, a Mistress to direct thee, a Protectress to shield thee and a Queen whom thou canst serve and obey as a handmaid. In the virtues, which this Mother of the Onlybegotten exercised in the temple, thou wilt find a summary of all the highest perfections according to which thou shouldst arrange thy life; an exact and reliable copy of all her sanctity; the beauty of virginity, the loveliness of humility, the utmost promptness in devotion and obedience, the steadfastness of faith, the certitude of hope, the fire of love and the most complete outline map of all the wonders of my right hand. According to this rule thou must regulate thy life, by this mirror thou must arrange and adorn it, adding to the beauty and grace of a bride that wishes to enter into the chamber of her Spouse and Lord.

466. "If the nobility and condition of the teacher are a spur to the disciple and tend to make his doctrine more acceptable, who can attract thee more powerfully than thy Instructress, who is the Mother of thy Spouse, chosen as the most pure and holy among women, and without blemish of sin, being at the same time a Virgin and the Mother of the Onlybegotten of the eternal Father, the splendor of his Divinity in his own essence? Hear then this sovereign Mistress; follow Her in close imitation, and meditate without ceasing upon her admirable excellence and virtues. Remember, that the life and conversation She led in the temple is the original, which all the souls, that consecrate themselves after Her as spouses of Christ, must copy within themselves." The above is the explanation and instruction, which the Most High gave me in outline concerning the life and conduct of the most holy Mary in the temple.

467. But let us proceed now to a more particular description of her actions. After the vision of the Divinity, described in the second chapter, after She had offered Herself entirely to the Lord and delivered up to her instructress all that She possessed, being thus deprived of all, entirely bound over to obedience, and hiding, beneath the veil of these virtues, treasures of grace and wisdom greater than that of the seraphim, She requested the priest and her teacher to prescribe for Her an order of life and to direct Her in the occupations, which She was to assume. The priest and her instructress, having together considered her petition with the aid of a special enlightenment from on high and desiring to regulate from now on the exercises of this heavenly Child of only three years, called Her to their presence. The Princess of heaven remained kneeling before them during this interview and, although they bade Her rise, She begged most humbly to be allowed to remain in this reverent position in the presence of the minister and priest of the Most High and of her teacher, on account of their office and dignity.

468. The priest spoke to Her and said: "My Daughter, as a very young Child the Lord has drawn Thee to his house and holy temple; be thankful for this favor and seek to profit by it by striving hard to serve Him in truth and with an upright heart. Acquire all the virtues, in order that thou mayest return from this holy place prepared and fortified against the troubles and the dangers of this world. Obey thy Mistress Anne and commence early to bear the sweet yoke of virtue, in order that thou mayest find it more easy to bear during the rest of thy life" (Thren. 3, 27). The sovereign Child answered: "Do thou, my master, who art the minister and priest of God and holdest his place, and thou my Mistress together with him, command and instruct me in whatever I am to do so that I may not commit any fault: this I beg of you, wishing to obey you in all things."

469. The priest and her teacher Anne felt within themselves a great enlightenment and a divine impulse to attend especially to this heavenly Child and to care for Her more than the other maidens. Conferring with themselves about this great esteem, with which they had been inspired, though ignorant of the mystery by which it came to them, they resolved to devote particular attention to her guidance and assistance. But as their care could extend only to the exterior and visible actions, they were far from suspecting the interior acts and inspirations of her heart, for over these the Most High watched with singular protection and favor. Thus the pure heart of the Princess of heaven remained free to advance and grow in interior vision, without losing one instant, in which She did not reach what is highest and most excellent in virtue.

470. The priest also gave Her a rule for her occupations and said: "My Daughter thou wilt assist at the exercises of divine praise and song in honor of the Lord with all reverence and devotion, and always pray to the Most High for the necessities of his holy temple and of his people, and for the coming of the Messias. At eight o'clock thou wilt retire for sleep and at the beginning of dawn thou wilt arise in order to praise the Lord until the third hour (this hour corresponds to our nine o'clock in the morning). From the third hour until evening thou wilt occupy thyself in some manual works, in order that thou mayest be instructed in all things. At meals, of which thou wilt partake after thy exercise, observe befitting moderation. Then thou wilt go to hear the instructions of thy teacher; the rest of the day thou wilt engage thyself in the reading of holy Scriptures, and in all things be humble, affable, and obedient to the commands of thy instructress."

471. The most holy Child remained on her knees, while She listened to the words of the priest and then asked his blessing; having kissed his hand and the hand of her mistress, She proposed in her heart to observe the order of life assigned Her during her stay in the temple and as long as they should not command her otherwise. And She, who was the Mistress of sanctity, fulfilled their orders as if She were the least of all the scholars. Her desires and her most ardent love impelled Her to many other external exercises, which they had not included in their orders; but with regard to these She subjected Herself to the minister of the Lord, preferring the sacrifice of a perfect and holy obedience to the high dictates of her own fervor. She knew, as Mistress of all perfection, that the divine will is more surely fulfilled by the humble acquiescence of obedience, than in following the highest aspirations to other virtues. By this rare example let souls, and especially those in the religious state, learn not to follow their own effervescences and whims contrary to obedience and the will of their superiors; for in the latter God makes known to us his desire and pleasure, whereas in the former we seek only our own fancies; in the superiors God himself operates, in ourselves (if we work contrary to their orders), temptations, blind passion and deceit is active.

472. In the performance of works not commanded Her our Queen and Lady distinguished Herself from other maidens by asking her teacher to be allowed to serve them all and be engaged in the humble occupation of scrubbing and cleaning the rooms and of washing the dishes. Although this seemed extraordinary, especially in one of the firstborn children, who were treated with greater consideration and respect, yet the incomparable humility of the heavenly Princess could not be restrained or confined by any consideration of what was due to her position, but reached out for the most humble occupations. With such an eager humility She knew how to gain time and opportunity for doing such work, that She was beforehand in assuming the tasks of others. By means of her infused science She understood all the mysteries and ceremonies of the temple; but She was anxious to learn them also by study and practice, as if She were ignorant of them, nor did She ever fail in any ceremony or duty, no matter how small. She was most eager for humiliation and most submissive in her self contempt; every morning and evening She asked the blessing of her teacher and kissed her hand, and the same She did whenever She was ordered or was permitted to perform works of humility. Sometimes, when it was allowed Her, She kissed her feet with profound humility.

473. The sovereign Princess was so docile, so sweet and friendly in her actions, so ready to serve and so eager and diligent in humbling Herself, so anxious to show kindness and esteem toward all the maidens in the temple, obeying them as if each had been Her Mistress, that She ravished all the hearts. By Her ineffable and heavenly prudence She proceeded in all her actions in such a manner, that She never lost an occasion for engaging in lowly work, in humble service of her companions, and in the fulfillment of the divine pleasure.

474. But what shall I, most vile creature, and what shall all faithful children of the Catholic Church think, when describing and considering such a vivid example of humility? It seems to us great virtue, when the inferior obeys the superior, the lowly yields to the exalted; and we esteem it a great humility, that the equal submit to his equal. But when the inferior commands and the superior obeys, when the Queen humbles Herself before her slave, when the most holy and the most perfect of all creatures submits to a mere wormlet, the Queen of heaven and earth to the least of women, and when this is done with all her heart and in all sincerity: who is not astonished and confounded in his vapid pride? Who will not see, as in a clear mirror, his unhappy presumption? Who can convince himself, that he knows what true humility is, much less exercise it, when he sees it exhibited, in its reality and in its own element, the most holy Mary? Let us souls, who live under the vow of obedience, approach this light in order to perceive and correct the disorders, which show themselves, whenever obedience to our God-given superiors requires renouncement of our whims and therefore becomes hard and troublesome. Here let our hardness be crushed, let the proudest humiliate herself and be confounded in her shameful pride; let her banish all presumption and let her not account herself obedient and humble, because on certain occasions she has yielded to the superiors, for she is yet far from thinking herself inferior and beneath her companion, as Mary did, who is superior to all.

475. The beauty, grace, elegance and courteousness of our Queen were incomparable; for all the natural graces and gifts, which were hers in a most perfect degree, were re-enforced by the splendor of supernatural or divine grace, and effected a marvelous union of grace and beauty in all her being and activity, enthralling all in love and admiration of Her. Divine Providence moderated the outward demonstrations of this affection, which those who conversed with Her, would have shown, if they had been left to the natural force of their spontaneous love of the Queen. In eating and in sleep, as in all other virtues, She was most perfect: She observed the measure dictated by temperance; never did She exceed, nor could She, rather She deducted from the necessary. Although her curtailed sleep did not interrupt her high contemplation, as I have said before (No. 352), yet She would have gladly omitted it altogether; in virtue of obedience however, She retired to rest at the time appointed, and on her humble and poor couch, strewn with the flowers of virtue (Cant. 1, 15) and surrounded by the seraphim and the angelic host who guarded and assisted Her, She enjoyed more exalted contemplation (outside of beatific vision), and more ardent ecstasies of love, than all of them together.

476. She divided her time and applied it with rare prudence so as to give to each of her actions and occupations its proper share. She read much in the sacred writings of the ancients and, by means of her infused science, She was so well versed in them and in all their profound mysteries, that none of them was unfamiliar to Her; for the Most High made known to Her all their mysteries and sacraments; She treated and conversed about them in her conferences with the holy angels of her guard, familiarizing Herself with them and asking about them with incomparable intelligence and great acuteness. If this sovereign Mistress had written what She understood, we would have many other additions to the sacred Scriptures; and we would be able to draw out of them a perfect understanding of those writings and the deep meanings and mysteries of all those preserved in the Church. All the plenitude of this science She utilized for the worship, praise and love of God: to this She applied all knowledge without allowing one ray of her divine enlightenment to remain sterile or idle. She was most subtle in discourse, most profound in her intelligence, most exalted and loving in her thoughts, most prudent in her choice and arrangement, most efficacious and sweet in her operations, and in all things She was a most perfect example and an object of admiration for men and angels, and even, in a way, for the Lord himself, who had formed Her altogether according to his heart and pleasure.

My daughter, human nature is imperfect and remiss in practicing virtue, and easily weakens in its exercise; for it continually seeks rest and evades labor with all its might. When the soul listens to and extemporizes with the animal and carnal part of its nature this latter will engross and overcome the forces of reason and of the spirit, and will reduce them to a dangerous and shameful slavery. This disorder is abominable and much to be feared by all ; but God abhors it without comparison more in his ministers and in religious: they, as a matter of course, are supposed to be perfect, and therefore are injured so much the more seriously, if they do not come out victorious in the conflict of the passions. By remissness in battle and by their frequent defeats they live themselves into a paralyzing and self-satisfied conviction of false security, content with the performance of certain easy outward practices of virtue, at the same time imagining (without the least real advancement) that they are moving mountains. The demon then introduces other distractions and temptations, and on account of their small appreciation of the rules and practices of religion, they begin to weaken in all of them, esteem them as light and unimportant matter, and, living on in their false security, come to lose the very perception of true virtue.

478. I desire that thou, my daughter, guard against this error. Remember, that a voluntary remissness in regard to one imperfection prepares and opens the way for others: these facilitate the commission of venial sins, these again of mortal sins. Thus the descent is from one abyss to another, until the bottom is found in the disregard of all evil. In order to prevent such a misfortune it is necessary to intercept from afar the current of sin, for the practice or ceremony, which seems but small, is an outwork which keeps the enemy at a distance, while the precepts and laws concerning more important matters are the fortress walls of conscience. If the demon can break through and gain the outer defenses, he is in better position to gain the inner ones. If then an opening is made in the bulwarks by the commission of sin, although it may not be a very grievous one, he already has a better opportunity to make an assault on the interior reign of a soul. As the soul finds herself weakened by vicious acts and habits and without strength of grace, she does not resist the attack with fortitude, and the devil, acquiring more and more power over her, begins to subject and oppress her without opposition.

479. Consider therefore now, my dearest, how great must be thy watchfulness, and how great is the necessity of not falling asleep in the midst of so many dangers. Remember that thou art a religious, a spouse of Christ, a superior, taught and enlightened, favored with so many singular blessings. By these privileges and many others, which thou wilt find connected with them, thou shouldst gage thy solicitude, for thou owest a return and correspondence in all of them to the Lord. Exert thyself to be punctual in the fulfillment of all the rules and practices of religion; let there be no rule, no command, and no exercise of perfection, which ever will seem small to thee; despise or forget none of them; observe them all with rigor, for in the eyes of God all is precious and of great import when practiced according to his pleasure. It is certain, that He finds pleasure in seeing his commands fulfilled, and is offended in seeing them set aside. Therefore in all things consider, that thou hast a Spouse, whom thou must please, a God, whom thou must serve, a Father, whom thou must obey, a Judge, whom thou must fear, and a Mistress, whom thou shouldst imitate and follow.

480. In order that thou mayest fulfill all this, thou must renew in thy soul the strong resolution not to listen to thy inclinations, not to yield to the negligence and weakness of thy nature; do not omit any practice or exercise on account of its difficulty, as for instance kissing the ground, as thou has been accustomed to do according to the custom of the religious. Both small and great perform with a loving constancy and thus thou wilt be pleasing in the eyes of my Son and myself. In the works of supererogation, after praying for a holy alacrity, ask advice of thy confessor and superior, and perform them with a spirit entirely free of any predilection or self-love, That which they direct, accept and write in thy heart, never resting in its punctual fulfillment. If it is possible to avail thyself of obedience and counsel, never decide for thyself on anything, how good so ever it may appear to thee; for the true will of God is always manifest in holy obedience.

OF THE PERFECTIONS OF THE MOST HOLY MARY IN THE PRACTICE OF VIRTUES IN GENERAL, AND OF HER ADVANCE IN THEM

Virtue is a habit, which ennobles and adorns the rational powers of the creature, and inclines it toward doing good. It is called a habit, because it is a quality which is permanently connected with the faculties from which it is not so easily separated, thereby differing from a virtuous act, which does not remain, but passes away. It creates an alertness and facility of action tending toward the good; this quality is not inherent in the faculty itself, for these faculties are indifferent toward good or evil. Most holy Mary was adorned from the first instant of her life with all virtues in a most eminent degree, and they were continually augmented by new graces and by new perfection in practice. All the virtues and merits, which the hand of the Lord had showered upon Her, She brought to their fullest perfection.

482. Although the faculties of this Lady and sovereign Princess were in no sense subject to disorder, nor to any of the repugnance, which other children of Adam must first overcome (for sin had not touched Her, nor the leaven of sin, which draws toward evil and resists the good) ; yet, by virtuous habits, these already well ordered faculties were capable of being inclined more and more to what was most perfect, holy and praiseworthy. Moreover She was a mere creature capable of suffering, and as such She was also subject to pain, to the inclination toward licit repose, and to the inertia, disinclining Her toward the performance of some supererogatory works, which without sin She could have omitted. In order to overcome this natural disinclination and repugnance habits of the most exalted virtues assisted Her, so that this Queen of heaven vanquished them without any weakness and was in no way hindered in pursuing the utmost perfection in all her works.

483. On account of this beauty and harmony regarding the habits of virtue, the soul of the most holy Mary was so enlightened, ennobled and entirely bent on the highest Good and last End of all creation; so alert, prompt, efficient and joyful in the practice of virtue, that, if it were possible for our weak insight to penetrate into the interior of her sacred soul, we would there find a more wonderful beauty than that of all creatures combined and inferior only to that of God himself. All the perfection of creatures were in purest Mary as if in their own sphere and center, and all virtues reached in Her the highest perfection, so that in no manner could it ever be said of Her: this or that is wanting in order to make Her altogether beautiful and perfect. Besides the infused virtues, She possessed all the acquired ones, which She augmented by practice and exercise. In other souls, one single act cannot be called virtue, because many repeated acts are necessary to constitute virtue; but in the most holy Mary each act was so efficacious, intense and consummate, that each one was superior to the virtues of all the other creatures. Accordingly, as her acts of virtue were so frequent and did not fall short in the least point of the highest degree of perfection, how incomparably excellent were not the habits of virtue, which the heavenly Mistress attained by her personal exertion? The end for which something is done is that which makes an act virtuous as being well done. In Mary, our Mistress, this end was God himself, highest possible end of all activity; for She did nothing through which She was not certain to advance the greater glory and pleasure of the Lord and She looked upon this as the motive and ultimate end of all her actions.

484. The two kinds of virtues, the infused and the acquired, are founded upon a third kind, called natural virtue; this is born within us as part of our rational nature and is called synteresis. It is a certain knowledge of the first foundations and principles of virtue, perceived by the light of reason, and a certain inclination in the will, corresponding to this light. Such for instance is the sentiment, that we must love those who do us good, or that we should not do unto others, what we do not wish to be done to ourselves, etc. The most holy Queen possessed this natural virtue or synteresis in the most superlative degree, so that from the natural principles She drew all their consequences and relations up to the universal Good, though ever so remote; for She reasoned from these first principles with profoundest insight, and incredible swiftness and accuracy. To arrive at these conclusions, She availed Herself of her infused knowledge of created things, especially of the more noble and vast ones, of the heavens, the sun, the moon and stars, the arrangement of all the heavenly bodies and of the elements. Taking in their whole scope from beginning to end, She invited these creatures to praise their Creator and commanded them, as far as was in them, to raise and draw men toward their God until they should arrive at the knowledge of the Creator and Author of all.

485. The infused virtues are divided into two classes. To the first belong only those, that have God himself for their immediate object; therefore they are called theological virtues, being faith, hope, and charity. To the second class belong all those other virtues, which have as their proximate object some means or some honorable good, which advances the soul toward its last end, namely God. These are called the moral virtues, because they are intimately connected with established customs, and, although they are many in number, they can be reduced to four, which are called the cardinal virtues: prudence, justice, fortitude and temperance. Of all these virtues and their different species I will say farther on as much as I can in order that I may make clear, how all of them and each one in particular adorned the faculties of the most holy Mary. At present I only mention in general, that none of them was wanting in Her, and that all were possessed by Her in the most perfect manner; moreover they were supplemented by the gifts of the Holy Ghost, the fruits of the Spirit, and the Beatitudes. God did not fail to infuse into Her from the first moment of her Conception, all of the graces and gifts conducive to the highest beauty of the human soul and faculties; and this was true of the will as well as of the understanding, so that She had as well the knowledge as the habit of the sciences. In order to say it all in one word: all the good, which the Most High could give Her as the Mother of his Son and as a mere creature, He conferred upon Her in the most exalted degree. In addition to all this her virtues continually augmented: the infused virtues, because She added to them by her own merits, and the acquired virtues, because She nurtured and multiplied them by the intensity of her meritorious acts.

My daughter, the Most High communicates to all mortals without distinction the light of the natural virtues; to those who dispose themselves by means of them and by his graces, He concedes also the infused virtues at the time of their justification. As He is the Author of nature and of grace, He distributes these gifts with greater or less abundance, according to his equity and pleasure. In Baptism He instills the virtues of faith, hope and charity, and with these, other virtues, by which the creature is to co-operate and exert itself toward the pursuit of Good, not only preserving within itself those received in the sacraments, but acquiring others by its own merits and exertions. This will be the greatest happiness and blessedness of men, that they correspond to the love, which the Creator and Redeemer shows them, adorning their soul and, by the infused habits, familiarizing themselves with the virtuous exercise of their own will. But the failure to correspond to those inestimable benefits brings on their greatest misfortune, because in this disloyalty consists the first great victory of the demon over man.

487. Of thee, my soul, I require that thou exercise thyself and co-operate with the natural and the supernatural, gifts of virtue with an unceasing diligence, and that thou acquire the habits of other virtues, which thou. shouldst augment by the frequent exercise of those, which God so liberally and graciously has communicated to thee. The infused gifts, joined to the virtues nurtured and attained by the soul itself, are an adornment and acquisition of marvelous beauty, and very pleasing in the eyes of the Most High. I remind thee also, my dearest, that the Almighty has been so generous in conferring these blessings on thy soul and has enriched it with such great treasures of grace, that if thou shouldst fall into disgrace, it would be thy fault, and thou wouldst incur a greater guilt, than many generations of men. Consider and always remember the great nobility of virtue, how it so enlightens and beautifies the soul, that even if there were no other gain or object, the desire of possessing it for its own sake would be entirely justifiable. Now, that which exalts virtue beyond all comparison is, that its final end is God himself, for whom truth and perfection, which are its constituents, must be primarily intended; and as soon as virtues attain this their end, namely God himself, they will be the foundation of the happiness and blessedness of the creature.

In few words the holy Elizabeth described the greatness of the faith of most holy Mary, when, as reported to us by the evangelist Luke, She exclaimed: "Blessed art thou for having believed, because the words and promises of the Lord shall be fulfilled in Thee" (Luke 1,45). The faith of this great Lady must be estimated from the greatness of her good fortune and beatitude, and from her ineffable dignity; for her faith inspired Her with so great and so excellent a belief in God, that it merited a place inferior only to God himself. She believed that Sacrament of all sacraments and mysteries, which was to be fulfilled in her own Self. So great was the prudence and the divine light in Mary our Mistress, in believing this new and unheard of mystery of the Incarnation, that it surpassed all human and angelic understanding, and that it could be properly estimated and understood only in the divine Mind, the workshop of the Most High, where in the power of his right hand all the virtues of this Queen had their origin and completion. I always find myself taken aback and stupefied, whenever I speak of these virtues, and more particularly of the interior ones; for though great is the light and intelligence, which were given to me concerning them, yet too limited are human terms to describe the concept and acts of faith, which were engendered in the mind and spirit of Her, who was the most faithful of all creatures, or rather, of Her, who was greater in faith than all of them taken together. I will say what I can, acknowledging my inability to say what I desire, and much more, what is due to the reality.

489. The faith of the most holy Mary was an image of the whole creation and an open prodigy of the divine power, for in Her the virtue of faith existed in the highest and the most perfect degree possible; in a certain manner and to a great extent, it made up for the want of faith in men. The Most High has given this excellent virtue to mortals so that, in spite of the carnal and mortal nature, they might have the knowledge of the Divinity and of his mysteries and admirable works: a knowledge so certain and infallibly secure, that it is like seeing Him face to face, and like the vision of the blessed angels in heaven. The same object and the same truth, which they see openly, we perceive obscured under the veil of faith.

490. One glance at the world will make us understand, how many nations, reigns and provinces, since the beginning of the world, have lost their claims to this great blessing of the faith, so little understood by the thankless mortals: how many have unhappily flung it aside, after the Lord had conferred it on them in his generous mercy, and how many of the faithful, having without their merit received the gift of faith, neglect and despise it, letting it lie idle and unproductive for the last end to which it is to direct and guide them. It was befitting therefore, that the divine equity should have some recompense for such lamentable loss, and that such an incomparable benefit should find an adequate and proportionate return, as far as is possible from creatures; it was befitting that there should be found at least one Creature, in whom the virtue of faith should come to its fullest perfection, as an example and rule for the rest.

491. All this was found in the great faith of the most holy Mary and on account of Her and for Her alone, if there had been no other creature in the world, it would have been most proper, that God should contrive and create the excellent virtue of faith; for according to our way of understanding, Mary by Herself was a sufficient pledge to the divine Providence, that He would find a proper return on the part of man, and that the object of this faith would not be frustrated by the want of correspondence among mortals. The faith of this sovereign Queen was to make recompense for their default and She was to copy the divine prototype of this virtue in its highest perfection. All the other faithful can measure and gage themselves by the faith of this Mistress; for they will be more or less faithful, the more or less they approach the perfection of her incomparable faith. Therefore She was set as Teacher and example of all the believing, including the Patriarchs, Prophets, Apostles and Martyrs and all that have believed or will believe in the Christian doctrines to the end of the world.

492. Some one might ask the question: how can it be possible, that the Queen of heaven exercised faith, since She had clear visions of the Divinity many times, and many more times was favored with abstract visions, which likewise make evident that which is perceived by the understanding, as was said above (No. 229, 237) and will be said over and over again later on. On account of its uncertainty, the Apostle says, that faith is the substance of the things that appear not; by which is meant, that we have no other presence or evidence of the real existence of the things we hope for as the ultimate realization of our happiness, than that which is obscurely and as in a mirror presented to us by faith. It is the force of this infused habit, drawing us to believe what we do not see, and the infallible certitude of what is believed, which present those strong motives for prompting the will to strive after what it desires and hopes. According to this doctrine, it seems, that, if the most holy Virgin had ever enjoyed the vision and possession of God (for these two are one) She was deprived of the obscurity necessary for the existence of faith in the things, which She had seen face to face; especially if her understanding retained the images of what She had seen in the intuitive or open vision of the Divinity.

493. But this experience was not only no hindrance to the faith of the most holy Mary, but augmented and raised it to its highest excellence. For the Lord wished, that his Mother should be so wonderfully distinguished in this virtue of faith (and likewise in the virtue of hope), that She should therein surpass all that is given to ordinary wayfarers. He wished, that her understanding, in order to befit her position as the Mistress and Artist of these great virtues be embellished at one time by the most perfect acts of faith and hope, at another enraptured with the vision and the possession (even if only temporary) , of the very End and Object of faith and hope. Thus She was prepared by her personal experience and fruition to teach the faithful to believe what She had herself seen and enjoyed. To join these two things in the most holy soul of Mary was easy to the power of the Almighty; it was due to her dignity as his most pure Mother, and so it must be done: no privilege, however great, was unbecoming to Her; and in Her none must be wanting.

494. It is true that the clear vision of a mystery is incompatible with the obscurity of the faith by which we believe it, and the possession of a thing excludes the hope of it. So most holy Mary, whenever these high mysteries were shown to Her by evident intuition or intellectual abstractions did not exercise the obscure acts or habits of faith; for on those occasions She could make use only of her infused science. But the theological virtues of faith and hope did not therefore remain idle all the time of her life; for the Lord, in order to afford Her the possibility of exercising them, suspended the influx and activity of the clear and evident vision, thereby causing a cessation of the effects of infused knowledge, and making room for the obscurity of faith and the Lord hid himself from Her by taking away all clear evidence of Himself from her mind. This happened in the most high mystery of the Incarnation, as I shall relate in its place (Part II, 119, 133).

495. It was not proper, that the Mother of God should be deprived of the reward of the infused virtues of faith and hope; yet in order to gain this reward, it was necessary to merit it; and in order to merit it, She must have practiced these virtues in proportion to the reward. Just as her merits were great beyond comparison, so the faith in each and everyone of the acts of this exalted Lady were correspondingly great; for She perceived and accepted explicitly all the truths of the Catholic religion with the deepest and most perfect faith as a wayfarer. Manifestly the understanding, as soon as it sees the proper evidence for that which it perceives, does not wait for the consent of the will in order to believe, for before it can receive the command of the will, it has already been compelled to accept the truth by its evidences. Therefore the act of believing what cannot be denied, is not meritorious. When most holy Mary assented to the message of the archangel, She merited an ineffable reward on account of the act of faith necessary to believe such a deep mystery; and the same was true of other acts of faith, whenever the Most High gave Her an opportunity for its exercise by withdrawing the infused knowledge. But even when She applied infused knowledge, She gained great merit, on account of the love with which She utilized it, as I have said in another place (Supra 232, 381, 384).

496. Just as little did She use the gift of infused science, when She lost the divine Child, at least not in order to find the place where He tarried, though this was possible to Her in many other things. She did not then make use of the clear images of the Divinity; also not at the foot of the Cross, because the Lord restricted those visions and operations of her most holy soul which would have prevented sorrow. It was becoming, that She should feel it and be left to the strength of her faith and hope alone. The joy occasioned by any of her visions or intelligences of the Divinity (even if only abstractive), would naturally prevent pain, unless God wrought a new miracle to unite pain with joy. It was not proper that God should work this miracle, since on the sorrows of the Lady depended her merits, and the imitation of her divine Son was to be commensurate with the graces and excellences of the Mother. Therefore She sought the Child sorrowfully, as She herself says, in faith and lively hope; and the same virtues were also active in witnessing the Passion and Resurrection of her beloved Son. During those times She depended upon Catholic faith, which then became as it were restricted and confined to Her, as its Mistress and Foundress.

497. Three qualities or excellences must in particular be mentioned in speaking of the faith of the most holy Mary: its continuity, its intensity and the intelligence with which it was exercised. The faith of Mary as mentioned above, was suspended only during those times, in which She enjoyed the clearness of the intuitive, and the evidence of the abstractive visions of the Divinity. Although only the Lord himself, who dispensed them, could know when She put into operation the one or the other kind of acts, yet the most holy Queen, in making use of the different kinds of spiritual activity, never allowed Her understanding to remain idle for one instant of her life, and from the first moment of her Conception She never lost sight of God. For when She suspended faith, it was because She was enjoying the clear vision of God through the highest kind of infused knowledge, and as soon as the Lord interrupted this clear vision, She renewed the memory of his presence by her faith. The interchange and succession of these acts produced in the mind of the most holy Mary an exquisite harmony, to which the Most High called the attention of the angels, when He said in the eighth chapter of the Canticles: "Thou that dwellest in the gardens, the friends hearken: make me hear thy voice."

498. In regard to the intensity or efficacy of the faith of this sovereign Princess, it is certain, that it exceeded that of the Apostles, Prophets and Saints taken together and reached the highest degree possible in a creature. It not only exceeded the faith of all true believers, but She supplied the faith that was wanting in all those that have not believed and She could by Her faith enrich them all. Thus Her faith remained firm, immovable and constant, when the Apostles in the hour of the Passion fell away; and if all the temptations, deceits, errors, and falsehoods of the world were joined together, they could not prevail or disturb the invincible faith of the Queen of believers. She, its Foundress and Instructress, would overcome them all and issue forth victorious and triumphant.

499. The intelligent love, with which She explicitly believed all the divine truths, cannot be expressed in words, without misrepresenting its intensity. The most holy Mary knew all that She believed and believed all that She knew; for the infused theological knowledge of the credibility of faith's mysteries, and the understanding of this credibility, existed in the wisest Virgin Mother in the highest degree possible in a mere creature. Her knowledge was kept in a constant actuality, and by means of her memory, like that of an angel, She never forgot, that which once She had learnt. This gift and faculty of the understanding She kept in constant operation in order to exercise her deep faith; only at times, as already said, God suspended faith by other acts of the mind (No. 492, 465). Except that She was not yet a comprehensor, nothing was wanting in regard to her intelligence of the matters of faith and in regard to the clear knowledge of the Divinity. In this regard She held a position far above that of all the wayfarers and She by Herself constituted a class of such high degrees, as cannot be attained by any other wayfarer to heaven.

500. And if the most holy Mary, while She exercised the acts of faith and hope, was in what might be called her most ordinary and therefore the lowest degree of activity, and if in that state She excelled all the angels and saints in merits by her faith and love, what must we say of the excellence of her acts, her merits and her affections, during the time in which She was exalted by the divine power to the blessed state of highest intuitive vision and clear knowledge of the Divinity? If this is beyond the comprehension of the angelic mind, how can an earthly creature ever hope to find words to describe it? I therefore can only express the mere wish, that all mortals might come to a knowledge of the precious value of faith, by learning it from this heavenly Original, in whom faith attained its ultimate perfection and where it completely fulfilled the end for which it was created. Let the infidels, the heretics, the pagans and idolaters approach this Mistress of faith, most holy Mary, in order to be enlightened in their falsehoods and darksome errors and in order to find the sure way toward the last end of their being. Let also Catholics approach and learn to understand the copious rewards of this virtue; let them ask the Lord with the Apostles to increase their faith (Luke 7, 5). Not that they ever can reach the faith of most holy Mary, but let them ask for the desire to imitate Her and follow Her, for by her faith She teaches us, and by her merits She helps us to obtain this virtue.

501. Saint Paul calls the patriarch Abraham the father of all the faithful (Rom. 6, 11), because he first received the promise, hoping against hope (Rom. 4, 18). He wishes to extol the excellence of the Patriarch's faith, because he believed the promise of the Lord, that Sarah, his wife, would bear him a son though she was sterile, and, according to the laws of nature, incapable of conception; moreover, in offering his son as a sacrifice at God's command, he relinquished at the same time the prospect of the countless offspring, which the Lord had promised to Him. This all, and many other sayings and promises of the Lord were made impossible of fulfillment according to the laws of nature, yet Abraham believed, that the divine power could execute them in a supernatural manner. Therefore he merited to be called the Father of all the believers and to receive the seal of his faith which justified him, namely circumcision.

502. But our supereminent Lady, Mary, possesses much greater rights and titles to be called the Mother of faith and of all the faithful. In her hand is hoisted the standard and ensign of faith for all the believers in the law of grace. First indeed, according to the order of time, was the Patriarch and consequently he was ordained to be the father and head of the Hebrew people: great was his belief in the promises concerning Christ our Lord, and in the works of the Most High. Nevertheless incomparably more admirable was the faith of Mary in all these regards and She excels him in dignity. Greater difficulty and incongruity was there that a virgin should conceive and bring forth, than that an aged and sterile woman should bear fruit; and the patriarch Abraham was not so certain of the sacrifice of Isaac, as Mary was of the inevitable sacrifice of her most holy Son. She is the One, who perfectly believed and hoped in all the mysteries, and She shows to the whole Church, how it must believe in the Most High and in the works of his Redemption. Having thus understood the faith of Mary our Queen, we must admit Her to be the Mother of the faithful and the prototype of the Catholic faith and of the holy hope. And in order to conclude this chapter, I will add, that Christ, our Redeemer and Teacher, as He was a comprehensor and as his most holy soul enjoyed the highest glory and the beatific vision, had no necessity or occasion for faith, nor could He in his own actions give us an example of this virtue. But what the Lord could not do in his own Person, He did in the person of his most holy Mother, constituting Her as the Foundress, the Mother and the example of faith in his evangelical Church. And thus on the day of universal accounting this sovereign Mistress and Queen shall in an especial manner assist her most holy Son in the judgment of those, who, in spite of such an example, have not believed during their stay on earth.

My daughter, the inestimable treasure of the virtue of divine faith is hidden to those mortals who have only carnal and earthly eyes; for they do not know how to appreciate and esteem a gift and blessing of such incomparable value. Consider, my dearest, what the world was without faith and what it would be today if my Son and Lord would not preserve faith. How many men whom the world has celebrated as great, powerful and wise have precipitated themselves, on account of the want of light of faith, from the darkness of their unbelief into most abominable sins, and thence into the eternal darkness of hell! How many kingdoms and provinces, being blind themselves, follow these still more blind leaders until they together fall into the abyss of eternal pains, and they are followed by the bad Christians, who having received the grace and blessing of faith, live as if they had it not in their hearts.

504. Do not forget, my dear friend, to be thankful for this precious jewel which the Lord has given thee as a dower and a wedding gift of thy espousal with Him, in order to draw thee to the bridal chamber of his holy Church and afterwards to have intercourse with Him in the eternal beatitude. Continually exercise this virtue of faith, for it places thee near to thy last end, after which thou strivest, and brings thee near to the object of thy desires and thy love. Faith teaches the sure way of eternal salvation, faith is the light that shines in the darkness of this mortal life and pilgrimage; it leads men securely to the possession of the fatherland to which they are wayfaring. If they do not allow it to die out by infidelity and sinfulness. Faith enlivens the other virtues and serves as a nourishment of the just man and a support in his labors. Faith confounds and fills with fear the infidels and the lax Christians in their negligence; for it convinces them in this world of their sin and threatens punishment in the life to come. Faith is powerful to do all things, for nothing is impossible to the believer; faith makes all things attainable and possible. Faith illumines and ennobles the understanding of man, since it directs him in the darkness of his natural ignorance, not to stray from the way, and it elevates him above himself so that he sees and understands with infallible certainty what is far above his powers and assures him of it no less than if he saw it clearly before him. He is thus freed from the gross and vile narrow-mindedness of those who will believe only what they can experience by their own limited natural powers, not considering that the soul, as long as it lives in the prison of this corruptible body, is very much circumscribed and limited in its sphere of action by the knowledge drawn from the coarse activity of the senses. Appreciate, therefore, my daughter, this priceless treasure of the Catholic faith given thee by God, watch over it and practice it in great esteem and reverence.

The virtue of hope naturally follows upon that of faith, since it is ordained as its complement. For if the Most High instills in us the divine light of faith, and if He wishes us, without regard to differences of position and of age, to come into the infallible knowledge of the Godhead and of his mysteries and promises, it is for no other reason than that each one of us, knowing Him as our last end and object, and learning of the means of arriving at it, may engender within himself the vehement desire to reach that goal. This desire, which naturally carries with it the inclination to attain this highest Good, is called hope and is infused into our will or natural appetite in Baptism. For it belongs to the proper activity of the will to strive after eternal felicity as its greatest good and blessing, to make use of divine grace for obtaining it and for overcoming the difficulties which will occur in its pursuit.

506. How excellent the virtue of hope is, may be learned from the fact that its ultimate object is God himself, our highest Good. Although it perceives and seeks Him as something that is absent, yet at the same time it seeks Him also as something that is attainable through the merits of Christ and through the proper activity of the one that hopes for it. The acts and operations of this virtue are regulated by the light of divine faith and by the prudent reliance on the infallible promise of the Lord. Thus hope, by means of the reasoning powers, maintains the middle road between despair and presumption, not permitting man to presume on his own powers for the attainment of eternal glory or to set aside meritorious activity on his own part, nor allowing fear or despondency to hinder Him from exerting himself toward it on account of the Lord's promises and assurances of final success. In this security, guaranteed by divine faith in all that pertains to these things and applied in prudent and sound reasoning, man hopes without fear of being deceived and yet also without presumption.

507. From this it can be seen that despair may arise both from a want of believing what faith promises and also from a failure to apply to one's own self the security of the divine promises, in which one believes, but which one falsely supposes unattainable in one's own regard. Between these two dangerous extremes hope directs us in the safe way, maintaining us in the confident belief on the one hand that God will not deny to ourselves what He has promised to all, and on the other, that the promise was not made unconditionally and absolutely, but requires our exertion and effort to merit its fulfillment as far as it is possible with the help of divine grace. For if God has made man capable of the vision of eternal glory, it was not just that anyone should attain to such felicity by sinful abuse of the very faculties with which he is to enjoy it; but that he use them in such a way as to befit the end for which he received them. This proper use of the faculties consists in the exercise of the virtues, which prepare man for the enjoyment of his highest good, and in seeking it already in this life by the knowledge and love of God.

508. Now, in most holy Mary this virtue of hope reached the highest degree possible both in regard to itself and in regard to all its effects, circumstances and qualities; for the desire and the striving after the last end, which is the vision and the fruition of God, was in Her more active than in all other creatures; moreover this most faithful and prudent Lady did nothing to impede these aspirations, but followed them up with all the perfection possible in a creature. Not only did She possess the infused virtue of faith in the promises of our Lord and its concomitant intensity of hope; but over and above all this She enjoyed beatific vision, in which She learnt to know by experience the infinite truth and fidelity of the Most High. And although She did not have occasion to make use of hope, while enjoying the vision and possession of the Divinity; nevertheless, after again resuming Her ordinary state, She was impelled by the memory of what She had enjoyed, to hope and strive after it with so much the greater force and avidity. Thus the longings of the Queen of all virtues constituted a certain kind of new and particular kind of hope.

509. There was another reason why the hope of the most holy Mary excelled the hope of all the other faithful joined together: namely the greatness of the prospective reward and glory due to this sovereign Queen, for reward is after all the real object of hope and in Her it was to be far above all the glory of the angels and saints; that is, proportionate to the knowledge of this glory assured to Her in God was also her expectation and desire to acquire it. Moreover in order that She might attain the highest summit of this virtue, and that She might worthily hope for all that the powerful arm of God would work in Her, She was befittingly furnished with the light of a supreme faith and all the helps and gifts pertaining thereto, and with an especial assistance of the Holy Ghost. What we have said of the virtue of hope in the blessed Virgin in regard to its principal object must also be affirmed in regard to its secondary objects, for the gifts and mysterious blessings enjoyed by this Queen of Heaven were so great that they could not be amplified even by the arm of the Almighty God in a mere creature. Now as the great Lady was to receive these favors through the medium of faith and hope, these virtues were proportionately great, and therefore the greatest that could possibly fall to the lot of a handiwork of God.

510. Moreover if, as has already been said of the virtue of faith, the Queen of heaven was endowed with an explicit knowledge and faith of all the revealed truths and of all the mysteries and operations of tile Most High, and if the acts of hope corresponded to these acts of faith, who, except the Lord himself could ever comprehend how many and how excellent were the acts of hope, which the Mistress of virtues elicited, since She was aware of her own eternal glory and felicity and of that, which was to be wrought in the rest of the evangelical Church by the merits of her most holy Son? For the sole sake of Mary, as we have before said of her faith, God would have created this virtue, and for her sake He would have conferred it, as He really did, on the whole human race (No. 491).

511. On this account the holy Spirit calls Her the Mother of beautiful love and holy hope (Eccli, 25, 24) ; for just as She became the Mother of Christ because She furnished Him with the flesh of his body, so the holy Spirit made Her the Mother of hope, because by her especial concurrence and cooperation She conceived and brought forth this virtue for the faithful of the Church. Her prerogative of being the Mother of holy hope was connected with and consequent upon Her being the Mother of Jesus Christ our Lord, for She knew that in her Son She would lay the foundation of all the security of our hope. On account of these conceptions and births of the most holy Queen, She obtained a certain dominion and sovereignty over those graces and the promises of the Most High, which depended upon the death of Christ, her Son, for their fulfillment. When She of her own free will gave conception and birth to the incarnate Word She turned them all over to us and thereby gave birth to our hope. Thus was accomplished in its legitimate sense that which the Holy Ghost said to Her: "Thy plants are a paradise" (Cant. 4, 13); for all that came forth from Mary, the Mother of grace, was to constitute our happiness, our paradise, and our certain hope of being able to attain them.

512. The Church has a celestial and true father in Jesus Christ, for He engendered and founded it by his merits and labors, and enriched it with his graces, his example and his doctrines, as was to be expected from the Father and Author of such an admirable work. Therefore it was befitting that the Church should have also a loving and kind Mother, who with sweet regalement and caresses, and with maternal solicitude and assistance, should nurse the little children at her breast (1. Cor. 3, 2), nourish them with tender and delicious food as long as they cannot in their infancy bear the food of the robust and strong. This sweet Mother was most holy Mary, who since the beginning of the Church, when the law of grace was born in her yet tender children, began to give forth the sweet milk of her enlightened teaching as a merciful Mother; and who will continue to the end of the world thus to assist and intercede for the new children, which Christ our Lord engenders every day by his merits and at the petitions of this Mother of mercy. She it is for whom they are born who raises and nourishes them. She is our sweet Mother, our life and our hope, the original of the blessings, which are ours, She is the example which we are to imitate, She is our assurance in the pursuit of the eternal happiness, merited by her most holy Son, She furnishes the assistance necessary for its final attainment.

My daughter, as with two indefatigable wings, my spirit raised its flight by means of faith and hope toward the endless and the highest good, until it rested in union with God through intimate and perfect love. Many times I tasted and enjoyed the clear vision and fruition of Him; but as these blessings were not continuous in my state of pilgrimage, I supplied their place by the exercise of faith and hope. They remained with me during my visions and fruitions and immediately became active during their absence, preventing any cessation in my high aspirations. The effects of these virtues, the love, the efforts and the desires which they excited in my soul toward the possession of the eternal fruition of God, cannot be adequately comprehended by the created mind in its present limited state, but they shall be known in God and cause eternal praise in those who will be worthy to see Him in heaven.

514. Thou, my dearest, having received such great enlightenment concerning the excellence of this virtue and the works which I practiced by its help, shouldst work without ceasing to imitate me according to the assistance of divine grace. Renew continually and confer within thyself the promises of the Most High and, with unshaken confidence in their divine truthfulness, raise thy heart to ardent desires and longings for their attainment. In this firm hope thou canst assure thyself of arriving through the merits of my most holy Son, at the blessed cohabitation in the celestial fatherland and at the companionship of all those who there see in immortal glory the face of the Most High. With its help thou canst raise thy heart above earthly things and fix thy mind upon the immutable Good, to which thou aspirest; all visible things will appear to thee burdensome and disagreeable, and thou wilt esteem them as vile and contemptible; nothing wilt thou strive after except that most lovable and delightful object of thy desires. In my soul there was an ardor of hope, such as is possible only to those who have apprehended its object in faith and tasted it by experience; no tongue and no words can describe or express its intensity.

515. Besides, in order to spur thee on still more, consider and deplore with heartfelt sorrow the unhappiness of so many souls who are images of God and capable of his glory, and who through their own fault are deprived of the true hope of enjoying it. If the children of the holy Church would pause in their vain occupations and would take time to consider and weigh the blessings of unerring faith and hope, which separates them from darkness and which, without their merit, distinguishes them from the followers of blind unbelief, they would without doubt be ashamed of their torpid forgetfulness and repudiate their vile ingratitude. But let them be undeceived, for most terrible punishments await them; they are most detestable in the sight of God and the saints, because they despise the blood shed by Christ for the very purpose of gaining them these blessings. As if all were only a fiction they treat with contempt the blessings of truth, hastening about during their whole life without spending even one day, and many of them not even an hour, in the consideration of their duties and of their danger. Weep, O soul, over this lamentable evil, and according to thy power work and pray for its extirpation through my most holy Son. Believe me that whatever exertion and attempt thou makest toward this purpose shall be rewarded by his Majesty.

The most excellent virtue of charity is the Mistress, the queen, the mother, the life and beauty of all the other virtues; charity governs, moves and directs them to their ultimate and true end, charity leads them on to their ultimate perfection, preserves them and makes them grow, enlightens them and beautifies them, gives them life and efficacy. If the other virtues confer each their measure of perfection on creatures, charity gives them perfection itself and brings them to their full complement. Without charity all is of small value, obscure, languid, lifeless and unprofitable, not being endowed either with the essence or the appurtenances of true vitality. Charity is kind, patient, meek, without emulation, without envy, without offensiveness, desires not to acquire, but readily distributes all, is the cause of all good and consents not to evil; as far as it is concerned (1 Cor. 13, 4) it is the fullest participation in the true and ultimate Good. O Virtue of virtues and greatest treasure of heaven! Thou alone hast the key of paradise! Thou art the dawn of eternal light, the sun of eternity's day, the fire which purifies, the wine which inebriates with new delights, the nectar which rejoices, the sweetness which satiates without surceasing, the chamber of rest for the soul, a bond so intimate that it makes us one with God (Joan 17, 21), with the same bond that unites the eternal Father to the Son, and Both to the holy Spirit.

517. On account of the nobility of this most excellent of all virtues, our God and Lord, according to the Gospel of St, John, wished to honor Himself or wished to honor it, by calling Himself Charity (I John 4, 16). There are many reasons why the Catholic Church attributes the divine perfections of omnipotence to the Father, of wisdom to the Son, and of love to the Holy Ghost. For the Father is the beginning, the Son is engendered of the Father through the divine intelligence, and the Holy Ghost proceeds from Both through the will. But the name of Charity and the perfection which it implies is attributed to the Lord himself without distinction of Persons, since the Evangelist says indiscriminately: "God is charity." This virtue in the Lord has the distinction of being the terminus or end of all his operations ad intra and ad extra. For on the one hand all the divine processions (which are the operations of the Godhead with Himself or ad intra), terminate in the reciprocal union and love of the three divine Persons, and thus they constitute an indissoluble bond of unity over and above the indivisibility of the divine Essence, proper to it as being one and the same God. On the other hand the works ad extra, namely the creatures, are an offspring of divine charity and are ordained towards it, so that, issuing from that immense sea of divine bounty, they also return by charity and love to the source from whence they sprang. It is peculiar to the virtue of charity in opposition to all the other virtues and gifts, that it is a perfect participation of a divine virtue; it is born of one source, is directed back to the same, and is more adapted to that eternal source than all other virtues. If we call God our hope, our patience, or our wisdom, it is because we receive them from his hand, and not because these perfections are in God as they exist in ourselves. But we call God our charity, not only because we receive it from the Lord, and because He communicates it to us, but because He himself is essential charity, and the overflow of this divine perfection, which we represent to ourselves as a form and attribute of his Divinity, redounds in our souls, transforming it more perfectly and abundantly than any other virtue.

518. Other admirable qualities of charity are manifested in the relation between God and ourselves; for as this virtue is the source of our being, and afterwards our highest end, God himself, it is also the spur and the ideal of our affection and love of the Lord. For, if the knowledge that God is in Himself the infinite and highest good is not sufficient to move and incite us to love Him, at least the knowledge that He is our own greatest good, should draw and oblige us toward his love. If we could not know how to love Him before He gave his Onlybegotten for us (1 John 4, 10), we certainly cannot have an excuse for not loving Him after that sacrifice. For although we might be exonerated for not being able to merit such a benefit, yet now, after we have received this sacrifice without our merit, we can certainly not be excused for not acknowledging the favor.

519. The example which divine Charity furnishes for our own, manifests still more the excellence of this virtue, although it is difficult for me to explain my perception of this excellence. When Christ Our Lord founded his most perfect law of love and grace, He exhorted us to be perfect imitators of our heavenly Father, who allows his sun to rise over the just and the unjust without distinction (Matth. 5, 45). Such doctrine and such an example only He himself, the Son of the eternal Father, could give to men. Among all the visible creatures there is none like the sun to compare with divine charity and to show us how to imitate it; for this most noble star, from its very nature, without hesitation and entirely according to its own innate tendency, distributes its light in all directions, and without distinction to all who are capable of receiving it, and on its part never denies or suspends its benevolent activity. And this it does without desiring acknowledgment, without imposing any obligation on anyone, without asking for benefits or requiring any return, without finding in the objects of its enlightening bounty any previous goodness to move and draw it towards them. Nor does it expect any profit in the communication of its own blessed light, in which all participate and share.

520. At the consideration of the noble attributes of this created charity, who will not recognize the signature of the uncreated Charity which it follows? And who is not ashamed of failing to imitate it? Who can claim to have true charity in himself without copying its prototype? It is true our charity and love cannot create goodness in the object of its affection, as is done by the uncreated Charity of the Lord; nevertheless, even if by charity we cannot make good those whom we love, we can offer the goods of love to all without looking for the advancement of ourselves and without proceeding to deliberate and study whom we are to love and benefit in the hope of being repaid. I do not wish to be understood as saying that love is not free, nor that God was in any way forced to create through natural necessity. All the works ad extra, which are those of Creation, are free acts of God. The example contained for us in divine Charity points in another direction, namely, that the free will must not twist or do violence to the inclination and the impulse of charity; but in imitation of the highest Good, which in no way hinders the divine will in its inclination to do good, the human will must allow itself to be moved and impelled by the inclination of charity to communicate its goodness. For in this manner the divine Will is impelled to distribute the rays of its inaccessible light to all creatures according to the capacity of each one, without any preceding goodness, service or benefit on their side, and without hope of such return afterwards, as the divine Goodness stands in need of nothing.

521. This is in part the nature of Charity in its divine original, God. Outside of God himself, however, we will find it in the fullest perfection possible to a mere creature in none other than most holy Mary, and in Her we find the model after which we are more immediately to copy our own charity. It is evident that the light proceeding from the uncreated Sun of charity, where it is contained without limit or circumscription, communicates itself to all creatures even the most remote according to an order and measurement adjusted in proportion to the proximity or distance of each from the divine source. And this order manifests the fullness and perfection of the divine Providence; for without it, this Providence would show a certain defect, confusedness and discord in the creatures as far as the participation of his goodness and love is concerned. The first place after God himself, in the distribution of divine Charity, was due to that Soul and that Person, who was at the same time uncreated God and created man; for the highest grace and participation of love naturally was to be found where existed the closest and most intimate union with God, as it existed and as it will exist forever in Christ our Lord.

522. The second place is due to his most holy Mother Mary, in whom charity and divine love found its resting place in an especial manner. For, according to our way of apprehending, the uncreated Charity could not be quieted until It should find a creature to which It could communicate Itself in such great plenitude, that the love and affection of the whole human race should in its entirety be reproduced in that Creature alone. It was intended that this chosen Creature should in Herself be endowed with the gifts of charity, without the shortcomings and defects common to the rest of mortals infected with sin, so that She by Herself would be able to supply the balance of creation and make for it the greatest possible return of love. Mary alone was chosen among all creatures to imitate the Sun of justice in charity (Cant. 6,9), and faithfully to copy this virtue from its Original. She by Herself knew how to love more ardently and perfectly than all the rest of creatures combined, to love God entirely for his own sake, purely, intensely and without defect, and also loving creatures for God's sake and in a manner similar to Him. She alone adequately followed the impulse of charity and her generous inclination of loving the highest Good as highest Good, without any side intentions; and of loving the creatures on account of their participation in God, without the thought of a return or reward of her love. And in perfect imitation of the uncreated Charity, Mary by her charity was able and knew how to love in such a way as to make better that which is loved; for by her love She made better heaven and earth and all things that exist outside of God.

523. If the charity of this great Lady were put in the balance with that of all the men and angels, hers would outweigh theirs by far; for She by Herself exceeded them all in her knowledge of the essence and qualities of the divine Charity and consequently only Mary knew how to imitate It with adequate perfection and above all the powers of intellectual creatures. In this excess of love and charity She repaid and satisfied the debt of infinite love due to the Lord from creatures, as far as He could demand a return of them, for their return was not to be infinite in value, that being impossible. Just as the love and the charity of the most holy soul of Jesus Christ was in its greatness proportionate to the hypostatic union, so the love of Mary was great in proportion to the excellence conferred upon Her by the eternal Father, when He appointed Her as the one, who as Mother was to conceive and bear his Son for the salvation of the world.

524. Thence we understand that all the gifts and the blessings of creatures depend in some manner on the love and charity of the blessed Virgin toward God. In Her alone it was possible that divine Charity could exist in this world in its highest and ultimate perfection. She paid the whole debt of charity at a time when all men were unable to payor even to understand the greatness of their debt. She, by her most perfect charity, obliged the eternal Father to sacrifice his most holy Son for Herself and in Redemption of the whole world; for if Mary had loved less and if her charity had been defective, the proper preparation for his Incarnation would have been wanting. But as soon as any creature was found, which resembled God so closely as She, it was, so to say, but a natural consequence that He should descend to Her as He did.

525. All this is the meaning of the words of the Holy Ghost when He calls Mary the mother of beautiful love (Eccli, 24, 24), as has already been explained correspondingly in regard to hope. These words to Mary signify: Mary is the Mother of Him, who is our sweetest love, Jesus, our Lord and Redeemer, who became the most beautiful among men by a divine, infinite and uncreated beauty, and by a human nature which was to be without guilt or blemish and to which no beauty of grace that could be communicated by the Divinity, was wanting (I Pet. 2, 22). She is also the Mother of beautiful love, for She alone engendered in her soul the perfect love and charity and the most beautiful affection. All the rest of the creatures combined could not attain the beauty and faultlessness of her Charity for theirs was not worthy to be called absolutely beautiful. She is the Mother of our love; for She drew it toward the earth for us; She cultivated it for us; She taught us to know and practice it; there is no other creature in heaven or on earth that could be such a teacher of this beautiful love for men or angels. Therefore all the saints are but rays of this sun, and streamlets flowing from this ocean; so much the better will they know how to love, the more they participate in this love and charity of most holy Mary, and in as far as they succeed in imitating and copying it more exactly.

526. The sources of this charity and love of our princess Mary were her profound knowledge and wisdom, derived as well from her infused faith and hope, as also from the gifts of science, intellect and wisdom given to Her by the Holy Ghost; but the greatest of all the sources of her love were the intuitive and abstractive visions of the Divinity. Through all these mediums She reached the highest knowledge of the uncreated Charity and drank of it at its very fountain, and as She thus learned, how God was to be loved for his own sake and the creature for the sake of God, also how to practice and execute this love with the most intense and fervent desire. Moreover, as the power of God found no impediment or hindrance, no inadvertence, ignorance or imperfection, nor any tardiness of the will in this Queen, it could operate in Her according to his pleasure. This was not possible in other creatures, since in none of them it found the same disposition as in most holy Mary.

527. In Her was the fulfillment of that great natural and divine precept: "Thou shalt love thy God with thy whole heart, and with thy whole soul, and with thy whole strength." Mary alone satisfied this obligation and debt for all men, which in this life and before seeing God they neither knew nor could ever fulfill entirely. This Lady fulfilled it more perfectly during her pilgrimage than the saints even in the state of beatitude. Moreover She also satisfied the intentions of God in regard to this precept, namely that it remain not unfruitful and as it were frustrated on the part of wayfaring men; for most holy Mary by Herself sanctified and fulfilled it entirely for all of them, supplying by her charity all that was wanting in the fulfillment of this precept among men. And probably if God had not foreknown that Mary our Queen would be among the number of the mortals, He would not have given this command in this form. But on Her account He was pleased to give it; to Her we owe not only this command of perfect charity, but also the adequate fulfillment of it among men.

528. O most sweet and most beautiful Mother of beautiful love and charity! Let all the nations know Thee, let all generations bless Thee, and let all the creatures magnify and praise Thee! Thou alone art the perfect One, the beloved One, the chosen Mother of uncreated Charity. It formed Thee and selected Thee to shine like the sun in thy most beautiful and most perfect love (Cant. 6, 9)! Let all us miserable children of Eve approach this sun in order to be enlightened and inflamed. Let us approach this Mother in order to be born again in love. Let us approach this Teacher in order to be taught the love, affection and charity which is without defect. Love is a disposition which is pleased and satisfied with the thing loved. Affection is a selection and separation of the beloved from other of the same kind, and charity implied in addition to these, a high appreciation and esteem for the goodness of the beloved. All this we will learn from the Mother of true love, who is called by that name precisely because her love possesses all these qualities. In Her we learn to love God for his own sake, resting satisfied in Him with all our heart; to give Him a separate place in all our love from all that is not God, for loving Him, together with other things, only diminishes our love of God. We learn to appreciate Him and esteem Him above gold and above all precious things, for in comparison with Him all precious things are of no value, all beauty is ugliness, and all that is great and estimable in carnal eyes, becomes contemptible and valueless. Of the effects of this love of the most holy Mary, this whole history treats and of them heaven and earth are full. Therefore I will not stay to describe more particularly what no human tongue, nor words of men or angels can convey.

My daughter, if I desire in maternal affection, that thou follow me and imitate me in all the other virtues, then more especially do I make known and declare to thee my desire to see thee follow me in the virtue of charity, for this is the end and the crowning glory of all other virtues. I desire that thou exert thy utmost powers to copy in thy soul, with the greatest perfection, all that thou hast learnt of my charity. Light up the lamp of thy faith and reason in order to find this drachm of infinite value, and after thou hast (Luke 15, 8) found it, forget and despise all that is earthly and corruptible. In thy own mind consider again and again, ponder and take heed of the infinite reasons and causes that make God lovable above all other things. In order that thou mayest be sure that thou lovest Him perfectly and truly, search within thyself for the following signs and effects of that love; whether thy thought and meditation dwell continually on God, whether his commands and counsel find in thee no repugnance or remissness, whether thou fearest to offend Him, whether thou seekest immediately to appease Him after having offended Him, whether thou grievest to see Him offended and rejoicest to see Him served by all creatures, whether thou desirest and art delighted to speak continually of his love; see whether thou delightest in the memory of his presence, whether thou grievest at thy forgetfulness of Him and at his absence from thee, whether thou lovest what He loves, and abhorrest what He abhors, whether thou seekest to draw all men towards his friendship and grace, whether thou prayest with confidence; see whether thou receivest with gratitude his benefits, whether thou dost not waste them but rather turnst them to good account for his honor and glory, whether thou strivest to extinguish in thyself all the movements of the passions, which retard thee or hinder thee in thy loving aspirations and in thy works of virtue.

530. All these and many more are the signs of greater or less charity in the soul. When charity is ardent and strong, it will be especially careful not to suffer the forces of the soul to remain idle, nor to consent to any blemish, because it will immediately consume and wipe it out. It will not rest until it can taste the highest Good of its love. For without it, this love droops, is wounded and dies. It thirsts after that wine which inebriates the heart, causing a forgetfulness of all that is corruptible and passing (Cant. 5, 1). And as charity is the mother and the root of all virtue, its fecundity will immediately show itself as soon as it has found a place in the soul; it will fill it and adorn it with the habits of the other virtues, and engender them one after another by establishing the practice of them, as the Apostle says (I Cor. 13, 4). The soul that is in charity not only feels the effects of charity in itself, but through charity it is secure of being loved by God; through this divine love, it enjoys the reciprocal effect of God's indwelling, so that the Father, the Son and the Holy Ghost will come and live in it as their temple, and this is a blessing which no words and no example can properly express in this mortal life.

531. The right order of this virtue is to love God above all the creatures, then to love oneself, and him who is nearest to oneself, namely, our neighbor. God must be loved with the whole understanding, without deceit, with the whole will, without reserve or division, with the whole mind, without forgetfulness, without diminution, without negligence or remissness. The motive of charity in loving God is none else than God Himself; for He must be loved for his own sake, being the highest Good and most perfect goodness and holiness. Loving God for such motives causes the creature to love itself and the neighbor and itself; for both belong to one and the same God, from whom they derive their origin, their life and activity. He that loves God truly for Himself will also love all that is of God and all that in some way participates in his goodness. Therefore charity looks upon the neighbor as a work and a participation of God and makes no distinction between friend or enemy. Charity looks only upon that which is of God and which pertains to Him in others, no matter whether the neighbor is friendly or hostile, a benefactor or a persecutor. It attends only to the difference in the participation of the divine and infinite goodness and according to this standard it loves all in God and for God.

532. All other kinds of love, such as loving creatures for less exalted motives, hoping for some kind of reward, advantage or return, or loving them under cover of disorderly concupiscence, or with a mere human and natural love, even if it should spring from naturally virtuous and well ordered motives, are not infused charity. As it is usual in men to be moved by these partial excellences and for selfish and earthly ends, there are few who embrace and appreciate the nobility of this generous virtue and who exercise it with proper perfection. For they seek even God and pursue Him, for the sake of temporal blessings, or for spiritual benefits and pleasures. I desire that thou, my daughter, drive out of thy heart all these disorderly loves, and that thou live only in well ordered charity, to which the Most High has inclined thy desires. If thou so many times reaffirmest that this virtue is so beautiful, so pleasing and so worthy of being sought and esteemed by all creatures, apply thyself to know it in its full excellence; and having come to understand its value, set thyself to purchase this incomparable gem by forgetting and extinguishing in thy heart all love that is not the perfect love. Love no creatures except for God, and for what thou seest in them as coming from God and belonging to Him, in the same manner as a bride loves all the servants and connections of the house of her bridegroom because they are his. Forget to love anything not referable to God or not lovable on his account, nor love in any other way except as I have asked thee or the Most High has commanded thee to love. Thou wilt also know whether thou lovest with pure charity, by thy behavior towards friends and enemies, the naturally agreeable and disagreeable, the polite and the impolite, those that possess or do not possess natural advantages. All this sort of distinction does not come from pure charity, but from the natural inclinations and passions of the appetites, which thou must govern, extinguish and eradicate by means of this sublime virtue.

As the acts of the understanding go before the acts of the will and direct them on the way, the virtues pertaining to the exercise of the understanding also precede those of the will. Although the proper sphere of the intellect is to recognize the truth and comprehend it, thereby perhaps causing a doubt whether it can be classed as a virtue (for virtue of its very nature consists in tending toward and practicing the good) ; yet it is certain that there are also intellectual virtues, the practice of which is praiseworthy in proportion as they conform to reason and truth; for these are the proper good of the intellect. When therefore it proposes truth to the will and instructs the will to follow its guidance, then this act of the intellect is theologically good, when matters of faith are concerned, and morally good when, as for instance in the exercise of prudence, the operations of the appetites are regulated. On this account the virtue of prudence comes first as pertaining to the proper use of the understanding. It is as it were the root of the other cardinal and moral virtues; for these others are praiseworthy when accompanied by prudence, and faulty and reprehensible when devoid of it.

534. The sovereign Queen Mary possessed this virtue of prudence in supreme excellence and in proportion to the height of her other virtues already described and yet to be described. On account of her wonderful prudence the Church calls her the "Virgin most prudent." As this virtue governs all the others and as this whole history treats of the exercise of these virtues in the most holy Mary, all of what little I can say and manifest of this sea of prudence will be nothing else than a continual implied reference to her prudence, and all her works will show the splendor of this virtue. Therefore I will speak here more in general of the prudence of the sovereign Queen, exhibiting the different parts and qualities of prudence as taught us by teachers and saints, in order that we may thereby obtain a better understanding of it in her regard.

535. Of the three kinds of prudence called political, purgative and that of a soul already purified or perfect, none was wanting in our Queen and they were hers in the highest degree. For, although all her faculties were most pure and perfect, or in other words, had no need of being purified from any faultiness or opposition to virtue, yet they could be improved as regards the natural knowledge and in as far as the progress from goodness and holiness to greatest goodness and holiness was concerned. This must be understood of course only of her own works, as far as they are compared with each other, and not in as far as they are brought into comparison with the works of others. For in comparison with the works of other saints there was no great or small in this City of God, whose foundations are above the holy mountains. But in her own works, since they grew in charity and grace from the first moment of her Conception, some of them, though in themselves most perfect and superior to all the works of the saints, were less perfect in comparison with other acts of a later period in her life.

536. Political prudence in general is that which ponders and weighs all that is to be done and reduces it to the dictates of reason, eschewing all that is not just and good. The purgative or purifying prudence is that which disposes and selects all things in such a way as to rectify the heart by divine contemplation toward all celestial things. The prudence of the purified or perfect soul is that which directs and centres all the affections upon the highest Good, as if no other object existed. All these kinds of prudence existed in most holy Mary in order that She might distinguish and know without fail, direct and accomplish without remissness or tardiness, whatever is most perfect and excellent in the fulfillment of her works. Never did the judgment of this sovereign Lady in the whole range of her activity, dictate or attach itself to anything which was not the best and most proper. No one ever equaled Her in disposing and directing all visible or worldly matters so as to make them useful for divine contemplation. Therefore having perceived them so intimately and in so many different lights of knowledge, She was united in such a manner to the highest Good by divine love that no preoccupation or hindrance ever prevented Her from resting completely in the centre of her love.

537. It is manifest also that all the component parts of prudence existed in their entirety in our Queen. The first is memory, which retains in the mind things already experienced in the past. From past experiences are drawn many rules for proceeding and acting in the present and in the future; because prudence concerns itself with particular actions, and as there cannot be a general rule for all of them, it is necessary to draw special rules from many past examples and experiences stored up in the memory. Our Sovereign was so endowed with it that She never experienced the natural defect of forgetfulness; for that which once She had understood and learnt, was ever present and immovable in her memory. In regard to this blessing most pure Mary transcended the whole human and even the angelic order, because God made Her a summary of all that was most perfect in both of them. She contained in Herself all the essential goodness of the human nature and all that was most perfect and the farthest removed from blemish in the accidental qualities of man; and many of the natural and many of the supernatural gifts of the angelic nature She possessed by special privilege and in a higher degree than the angels themselves. One of these gifts was a fixed and constant memory, incapable of forgetting what She had learnt. In regard to her memory She excelled the angels in the same proportion as She excelled them in the virtue of prudence.

538. Only in one respect this blessing was limited in a mysterious manner by the humble purity of the most holy Mary: if the images of all things were to be fixed in the memory, it was unavoidable, that also much that springs from the vileness and sinfulness of creatures, should fill its sacred precincts. Therefore the most humble and pure Princess besought the Lord that the full gift of memory should not extend itself toward the preservation of these images, but only in so far as was necessary for the exercise of fraternal charity towards her neighbor and for the practice of other virtues. The Most High granted this petition more in testimony of her most humble purity than on account of any danger, to which these images could expose Her; for the sun is not harmed by the impurities which it may shine upon, nor are the angels disturbed by our vileness, since to the pure all things are pure (Tit. 1, 15). But in this regard the Lord of the angels wished to privilege his Mother more than them; He wished to tolerate in her memory only those images which pertain to the highest sanctity, honesty, cleanliness and the most amiable purity, and what was most pleasing to Himself. Thus her most holy soul, in regard to these things, was without blemish, and her memory was adorned with the representations of all that is most pure and desirable.

539. Another component part of the virtue of prudence is the intelligence which principally concerns itself with what is to be done in the present moment. It is a correct and profound understanding of the reasons and the principles, according to which virtuous actions are to be performed. It reduces this understanding into action, not only in so far as to give a comprehensive knowledge of the excellence of virtue in general, but also in so far as to direct our activity in the proper channel for performing there and then each particular work in a virtuous and perfect manner. Thus when I have a deep understanding of the precept: "Do nothing unto others what thou wishest not to be done unto thyself," I will at once know that I shall not do this or that particular injury, because it would seem a wrong if done to me or some one else. This kind of intelligence most holy Mary possessed in so much the higher degree than all the rest of creatures, as She exceeded them in knowledge of the moral virtues, in profound penetration regarding infallible rectitude, and in participation of the divine righteousness. In the light of this intelligence, derived from the splendors of the Divinity itself, there could be no deceit, no ignorance, no doubt, no mere opinions, as is the case with other creatures. For She understood and penetrated all the truths, both in their general and their particular bearings, and especially as far as their practical application in the matter of virtue is concerned, seeing them as they are in themselves. Thus it must be held that this part of prudence was hers in an unequalled fullness and plenitude.

540. The third component part of prudence is called providence. It is the most important of all the parts of prudence, for in human actions it is most important that the present be well ordered toward the future, so that all things may be rightly adjusted. This is effected by providence. Our Lady and Queen practiced this part of prudence in a degree even more excellent (if possible) than all the other parts of prudence; for besides the vivid memory of the past and the profound understanding of things present, She had an unerring knowledge and understanding of things to come, to which her providence extended itself. With this knowledge and infused science She so arranged all happenings that they were a preparation for the future and nothing could come upon Her unawares or by surprise. All things were by Her foreseen, considered and weighed beforehand in the sanctuary of her mind, illumined by infused light. Thus without a shade of doubt or uncertainty, such as is the lot of other men, She awaited the events before their arrival with unerring certitude, so that for all things She found a place, a time and opportune circumstances directing them all toward the Good.

541. These three parts of prudence comprehend the activity of the intellect in the practice of this virtue, for they secure the good order of our actions in regard to past, the present and the future. However, when we consider this virtue under another aspect, namely in so far as it perceives the proper means for the practice of virtue and directs the will to employ them rightly, the teachers and philosophers mention five other points or different kind of activities of prudence, namely; docility, reasonableness, cleverness, circumspection and caution. Docility is the good judgment and readiness of the creature to be taught by others better informed than itself, and a disposition not inflated by its own knowledge, and not resting unduly on its own insight and wisdom. Reasonableness, or the power of drawing correct inferences, consists in reasoning without error from generally understood principles to the particular course of action in each single case. Cleverness is a diligent attention and practical application of our activity to that which happens, enabling us to judge rightly and follow the best course of action, just as docility is attention to the teachings of others. Circumspection is a just consideration of the circumstances connected with each good work; for it is not sufficient that the end of our actions be good, but it is necessary to consider the opportuneness of the circumstances. Cautiousness is a discreet attention to the dangers or impediments, so that when they occur under cover of virtue or unexpectedly, we may not be found rash or unprepared.

542. All these complements of prudence existed in the Queen of heaven without any faultiness and in their fullest perfection. Docility belonged to Mary as the legitimate daughter of her incomparable humility; for though She had received the plenitude of science from the moment of her Immaculate Conception, and though She was the teacher and the mother of true wisdom, She nevertheless allowed Herself to be taught by her elders, by her equals and by those below Her, esteeming Herself as lower than all of them and seeking to be a disciple of those who in comparison to Her were most ignorant. This docility She exhibited during all her life like a most simple dove, disguising her wisdom with a greater prudence than that of the serpent (Matth. 10, 16). As a Child She accepted instruction from her parents, from her teacher in the temple, from her companions, and later on from her spouse saint Joseph, from the Apostles; from all creatures She wished to learn, being a prodigy of humility, as I have said in another place (No. 406, 472).

543. The reasonableness or prudent judgment of most holy Mary can be easily inferred from what saint Luke says of Her: that She kept and pondered in her heart the mysterious events in the life of her most holy Son. This pondering was the reasoning which She employed, comparing cause with cause in the order in which they occurred and happened, and by this comparison She formed for Herself most prudent counsels, which enabled Her to act with the perfection peculiar to Her. Although She very often understood many things without the discourse of reasoning by a simple intuition and intelligence which exceeded all human understanding; yet, as far as the actual exercise of the virtues was concerned, She applied this process of reasoning from the abstract principles of virtue to her own practice of them.

544. In regard to cleverness and diligent application of the rules of prudence the sovereign Lady also was highly privileged; for She was not weighed down by the heavy load of human passion and corruption, and thus She felt not our languors and tardiness in her faculties, but She was always alert, ready and very skillful in noticing and attending to all that was necessary to come to a correct and wholesome conclusion in the performance of virtuous actions, and in striking, readily and quickly, the happy medium of virtue in her doings. Equally admirable was most holy Mary in her circumspection; for all her works were so accomplished that no point of perfection was missing, and all of them stand forth in the highest perfection possible. And as the greater part of her actions were works of charity towards the neighbor, and all of them most opportune; therefore in all her teaching, admonishing, consoling, beseeching and correcting of her neighbor, the efficacious sweetness of her reasonable and pleasing-manners met with its full success.

545. The last complement of prudence, called cautiousness, which meets and evades the impediments of virtue, was necessarily also possessed by the Queen of angels in a greater perfection than by these spirits; for her exalted wisdom and the love which accompanied it, incited Her to such caution and foresight, that no event which might be an impediment in the exercise of the most perfect virtue, found Her unprepared and un-provided with a counter remedy. And since the enemy, as will be described later on, not being able to find any hold in her passions, exerted himself so much in placing elaborate and unheard of obstacles in her way, the most prudent Virgin had occasion to practice this caution many times, thereby exciting the wonder of the Apostles. On account of the cautious discretion of the most holy Mary the demon pursued Her with a terrified wrath and envy, burning with a desire to know by what power She foiled such powerful machinations and cunning snares as he devised in order to hinder or draw Her away. For in every instance he was vanquished and had to be witness of the most perfect exercise of all that is virtuous in all her undertakings and works.

546. After having mentioned and described the parts and complements of prudence, let us also examine the different species or kinds, into which it can be divided, according to the object or the ends to which it is applied. Prudence can be used either in our own actions and affairs, or for the affairs of others, and thus arise two kinds of prudence, directing the activity which concerns ourselves, and that which concerns our neighbors. That which governs one's own particular activity is called enarchic prudence, and in reference to the Queen of heaven, it is not necessary to say more in proof of her having exercised this kind of prudence, than what has already been said above about the manner in which She regulated her own life. The prudence which regulates the government of others is called pollyarchic ; this is subdivided into four kinds, according to four different ways of governing others. The first kind is that which facilitates the government of countries by just and useful laws; it is proper to kings, princes and monarchs and of all those whose authority is supreme. The second kind is called the political prudence, which has its name from the fact that it teaches the right government of cities or republics. The third is called economical prudence, which shows how to govern and manage domestic affairs of the family or particular homes. The fourth is military prudence, which is adapted to prosecution of wars and management of armies.

547. None of these different kinds of prudence was wanting in our great Queen. All were given to Her as habits in the instant of her Conception and of her sanctification so that no grace, no virtue, no perfection which might exalt and beautify Her above all creatures, might be wanting in Her. The Most High made Her an archive and depositary of all his gifts, an example to all the rest of creation thus giving an exhibition of his power and greatness, so that in the whole heavenly Jerusalem it might be known what He could and would do for a mere creature. And in Mary these sublime habits of virtue did not lie idle, for all of them She exercised in the course of her life on many occasions as they offered themselves. As regards economical prudence it is well known how incomparable was the government of her domestic affairs, when living with her spouse Joseph and with her most holy Son; for in his education and service She acted with such prudence as was befitting the most occult mystery which God entrusted to men, as I shall show in another place, according to my understanding and ability.

548. She exercised also the governing or monarchical prudence as the sole Empress of the Church, teaching, advising and directing the sacred Apostles in the primitive Church, thus helping to lay its foundation and to initiate the laws, rites and ceremonies most necessary and useful for its propagation and establishment. Though She obeyed the Apostles in particular matters, and consulted especially saint Peter as the vicar of Christ and the head of the Church, and saint John as her chaplain, yet they and all the Christians asked her advice and followed it in the general and particular matters relating to the government of the Church. She also taught the Christian kings and princes who approached Her for counsel; for many of them sought to know Her after the Ascension of her most holy Son into heaven. Among them especially can be mentioned the three Kings of the East, when they came to adore the Child. She explained and instructed them in all that they must do for their states, with such light and clearness that She was their star and guide on the way to eternity. They returned to their country enlightened, consoled and astonished at the wisdom, prudence and sweetness of the words which they had heard from the mouth of a tender Maiden. In witness of all the high praise which this Queen deserved in this regard, it is enough to hear her own words: "By me, kings reign, and law-givers decree just things, by me princes rule" (Prov.8, 13).

549. Neither was the political prudence wanting in Her; for She taught the republics and nations, and the primitive Christians in particular, how to proceed in public acts and government of their country, how they must obey kings and secular princes, their prelates and bishops, how they are to convoke councils, issue the definitions and decrees resolved upon. Even military prudence found a place in the sovereign Queen, for also in this direction She was consulted by some of the faithful, and She instructed and taught them what was required to carry on a just war with their enemies, so as to conduct them according to the justice and pleasure of the Lord. Here can also be mentioned the courage and prudence with which this powerful Lady vanquished the prince of darkness, teaching us thereby how we must battle with him; for She overcame him by an exalted wisdom and prudence, greater than that shown by David in his combat with the giant, or by Judith with Holofernes, or by Esther with Aman (I Kings, 17, 50, Judith 13, 10, Esth. 7, 6). Even if all these kinds of prudence had not been needed for the actions mentioned, yet it was proper, that this Mother of wisdom, aside of their being befitting ornaments of her most holy soul, should possess them on account of her being the Mediatrix and sole Advocate of this world. For as She was to procure by her intercession all the blessings, which God would bestow upon the human race, and since none of them were to be granted without her intercession, it was necessary, that She should know perfectly all the virtues, which She was to obtain for men, and that these blessings, next to God, their uncreated beginning, should flow from Her as from an original source.

550. There are other helps, which are attached to the virtue of prudence and which are called potential parts, being as it were instruments with which prudence works. They are, synesis, or the aptitude and readiness to form sane judgments; eubulia, the faculty of giving and suggesting good counsel; gnome, which teaches what exceptions can justly be made to general rules; and this latter is necessary for the use of epikeia, which enables us to judge what particular cases are to be decided by rules higher than the ordinary. All these perfections and excellences adorned the prudence of most holy Mary, so that no one could give such unerring counsel in all possible contingencies, nor could anyone, not even the most exalted angel, form such correct judgment in all things as She. Above all was our most prudent Queen skilled in the higher principles and rules of action, and such as were above the ordinary and common laws; but it would require a long discourse even to mention the instances here: many of them will be understood in the sequel of this history of her most holy life. In order to conclude this chapter on the prudence of the blessed Virgin, it is only necessary to say, that the rule by which it is to be measured, is none else than the prudence of the soul of Christ, our Lord; for it was conformed and assimilated entirely to his, since She was to be the Coadjutrix in all the works of wisdom and prudence, performed by the Lord of all creation and Savior of the world.

My daughter, I wish, that all that thou hast written and that thou hast understood in this chapter, be to thee an instruction and a reminder of what, I have taught thee for the government of thy actions. Write in thy heart and fix in thy mind the memory of all that thou hast learnt of my prudence in all that I have thought, desired and executed. Let this light guide thee through the midst of the darkness of human ignorance, so that thou mayst not be disturbed or confounded by the luring passions, nor especially by the malice and snares laid thee by the watchful malice of thy enemies, seeking to infect thy understanding. Not to be endowed with all the perfections of prudence, is not culpable in the creature; but to be negligent in learning the rules of prudence after having been instructed how to attain this knowledge, is a serious fault and the cause of many mistakes and errors in the conduct of affairs. On account of this negligence the passions countermand, impede, and obstruct the dictates of prudence. This is especially the case with disorderly sorrow and excessive enjoyment, which are apt to pervert the just estimation of good or bad. Thence arise two dangerous vices: precipitation in our actions, impelling us to undertake things without considering the proper means of success, and inconstancy in our good resolutions and in the works once begun. Ungoverned anger or indiscreet fervor, both cause us to be precipitate or remiss in many of our exterior actions, because they are performed without proper moderation and counsel. Hasty judgment and want of firmness in pursuing the good, cause the soul imprudently to desist from its laudable enterprise; for it gives easy admittance to that, which is opposed to the true good, and is highly pleased, now with the true goodness, then again with what is but apparent and deceitful or is presented by the passions or by the demon.

552. Against all these dangers I wish to see thee watchful and provident; and thou wilt be so, if thou attend to the example, which I gave thee in my life, and if thou obey the instructions and counsels of thy spiritual guides; for without them thou must do nothing, if thou wishest to proceed with docile discretion. Be assured, that the Most High will give thee plentiful wisdom; for a pure submissive and docile heart will draw from Him superabundant aid. Keep in mind always the misfortune of the imprudent and foolish virgins, who, in their thoughtless negligence, rejected wise counsel and cast aside fear, instead of being solicitous; and when afterwards they sought to make up for it, they found the portal of salvation closed against them (Matth. 25, 12). See to it, therefore, my daughter, that thou unite the simplicity of the dove with the prudence of the serpent, and then thy works shall be perfect.

The great virtue of justice is most necessary for the exercise of the love of God and man, and therefore also for all human conversation and intercourse. It is a habit by which the will is urged to give to each one what belongs to him, and its object matter is the just and equitable dealing, which must be observed toward God. And as there are so many occasions in which man can exercise or violate this equity, and in so many different ways, the range of application of this virtue is very wide and diffused, and there are many different species or kinds of justice. In as far as it concerns the public and common good, it is called legal justice; in so far as it influences all the other virtues, it is called a general virtue, although it does not partake of the nature of the rest. In so far however as justice is employed for one determined object and by individuals to preserve the rights of each, it is called particular or special justice.

554. This virtue, in all its parts or kinds, the Empress of heaven exercised toward all creatures in an eminent degree; for She alone knew by her greater enlightenment, all its obligations and comprehended them perfectly. Although this virtue does not directly have anything to do with the natural passions, as is the case with fortitude and temperance, yet in many instances, precisely on account of the failure to moderate and regulate the passions, justice toward the neighbor is set aside. This happens with those, who out of disorderly covetousness or lust usurp what does not belong to them. But as in the most holy Mary there were no disorderly passions nor any ignorance of proper measure to be maintained according to justice, She fulfilled all justice toward each person, and showed the way of justice to all who were privileged to hear from her mouth the words and doctrine of eternal life. As far as legal justice is concerned, She not only observed it to the letter by obeying the common laws, as She did in the purification and other prescriptions of the old Law, although, on account of being the Queen and free from sin, She was exempt from them; but no one except her most holy Son, ever advanced so much as She the public and common good of mortals. For toward this end She directed all her virtues and operations, earning thereby the divine mercy for mankind and benefiting her neighbor in many other ways.

555. Also the distributive and commutative justice belonged to most holy Mary in a heroic degree. Distributive justice regulates the distribution of the common goods to individual persons. This justice her Highness observed in many affairs, which were left to her authority and management in the primitive Chuch: as for instance in the distribution of the common property for the sustenance and other necessities of each person. Although She never distributed money, (for that She never handled), yet She gave her orders and at other times her counsel for its just application. On these and similar occasions, She always acted up to strict equity and justice, according to the necessities and the circumstances of each one's condition. The same She also observed in the distribution of offices and ministerial dignities among the Apostles and the first children of the Church in their meetings and assemblies. All these things this most wise Teacher ordered and arranged with perfect equity; for besides her ordinary knowledge and insight into the dispositions of each of her subjects, She made use of prayer and of the divine enlightenment. On this account the Apostles and others, whom She governed, had recourse to Her for direction and counsel, and whatever was done under her direction, was disposed of in perfect equity and without acceptation of persons.

556. Commutative justice procures reciprocal equality in that which is given and received by individuals; as for instance observing the rule: to offer gift for gift, etc., or value for value. This kind of justice the Queen of heaven had fewer opportunities of exercising, than other virtues; for She never bought or sold anything for Herself. If it was necessary to buy or commute any article, it was done by the patriarch saint Joseph, while he lived, and afterwards by saint John the evangelist, or some of the Apostles. The Master of sanctity, who came to destroy and eradicate avarice (I Tim. 6, 10) the root of all evil, wished to remove from Himself and from his most holy Mother all those negotiations and transactions, in which the fire of human covetousness is enkindled and preserved. Therefore his Providence ordained, that neither his own hand nor that of his purest Mother should be soiled by the transactions of human commerce in buying and selling, even if only of things necessary for the preservation of human life. However the Queen did not omit to teach men this virtue of commutative justice, directing in the way of perfect justice all those, who in the apostolate and primitive Church were engaged in such affairs.

557. This virtue of justice comprises also other kinds of activity in regard to the neighbor, such as judging others in the public and civil courts, or in private. Our Savior refers to the contrary vice, when he says in saint Matthew: "Judge not that you may not be judged" (Matt. 7, 1). These judgments are formed by each one according to the estimate which is in his own mind: therefore they are just judgments, if they are conformable to reason, and unjust, if they disagree with it. Our sovereign Queen never exercised the office of a public or civil judge, although She had the power to be the judge of all the universe; but by her most equitous counsels during the time of her life, and afterwards through her intercession, She fulfilled what was written about Her in the proverbs: "I walk in the paths of justice and through me the mighty decree justice" (Prov. 8,20, 16.)

558. As regards particular judgments no injustice ever could find a place in the most pure heart of most holy Mary; for She could never be imprudent in her suspicions, or rash in her judgments, nor was She troubled by doubts; nor, if She had any, would She ever decide them unkindly for the worse part. These vices of injustice are proper and natural as it were to the children of Adam, who are dominated and enslaved by the disorderly passions of hate, envy, illnatured emulation, and other evil inclinations. From these bad roots sprout unjust suspicions with slight foundations, rash judgments and prejudiced solution of doubts; for each one easily presumes in his brother his own faults; Because they are filled with hate and envy at the prosperity of their neighbor, and rejoice at his misfortune, they lightly give belief, where there are no grounds, only yielding to their bad desires, and allowing their judgments to drift in accordance with their wishes. From all these consequences of sin our Queen was free, as She had no part in sin: all was charity, purity, sanctity and perfect love, whatever entered or came from the sanctuary of her heart: in Her was all the grace of truth and the way of life (Eccli. 24, 25). In the plenitude of her sanctity and science She doubted nothing, She suspected nothing; for She was aware of all the secrets hidden in the hearts of men and searched their souls with the light of truth and mercy, not suspecting evil and never attributing blame, where none was due. On the contrary She was solicitous to excuse the sins of men, in justice and equity yielding to each and every one his dues. Her most earnest desire was to fill all men with the sweetness and the graciousness of her virtues.

559. In the two different kinds of commutative and distributive justice there are contained many other kinds or species of virtues, but I will only refer to them in so far as to say, that all of them, both as habits and as acts, were possessed by the most holy Mary in the highest and most excellent degree. Some of these virtues are related to justice, because they are exercised in our intercourse with our neighbor and partake to a certain extent, though not in all their bearings, of the nature of justice; either because we are unable to pay fully what we owe, or because, if we are able, the debt or obligation is not so strict as that which is incurred by commutative or distributive justice. I will not enter upon a full explanation of these virtues, since they are various and numerous; but in order not to pass them over entirely, I will give a short summary, so as to show how our Sovereign and most high Princess was adorned with all of them.

560. It is a just obligation to give worship and reverence to those, who are placed above us. According to the greatness of their excellence and their dignity and according to the benefits which we receive at their hands, varies also our obligation and the reverence which we owe them, although no return on our part can equal the benefit or the dignity. The first virtue of this kind is that of religion, by which we give to God due worship and reverence, though his magnificence and his gifts exceed infinitely all that we will ever be able to return in thanks or praise. Among the moral virtues this one is the most noble on account of its object, namely the worship of God, and its subject matter is as extensive as there are ways and means of directly praising and reverencing God. In this virtue of religion are comprehended all the interior acts of prayer, contemplation and devotion, with all their parts, conditions, causes, effects and purposes. Among exterior actions, latria, which is the supreme outward adoration due only to God, falls under this head, and with it also all its different kinds of parts, namely: sacrifices, oblations, tithes and vows, oaths, exterior and vocal offering of praise. For in all these actions, if they are performed in the proper manner, God is honored and reverenced by the creatures, just as He is very much offended in the contrary vices.

561. The second virtue falling under the above class is piety, by which we are inclined to honor our parents, to whom after God we owe our being and our education. By it we also show proper regard for those, who participate in a manner of the quality of parents, such as for instance our relatives, or our country, which sustains and governs us. This virtue is so important, that we must prefer its dictates to the acts of supererogation in the virtue of religion. So Christ the Lord teaches us in saint Matthew, when He reprehended the pharisees for setting aside piety toward their parents under the pretext of the worship of God. In the third place must be mentioned veneration, which inclines us to give honor and reverence to those, who possess some superior excellence or dignity of a different kind from that of our parents or fatherland. This virtue the doctors divide into two kinds: dulia and obedience. Dulia is the veneration due to those who participate to a certain measure in the majesty and dominion of the highest Lord God, to whom is due, as we said above, the worship of adoration or latria, Therefore we honor the saints by the reverence called dulia, and likewise those in the higher dignities, to whom we subject ourselves as servants. Obedience is the subjection of our will, inducing us to do the will of our superior in preference to our own. Our free will is so estimable, that this virtue is admirable and excellent above all the moral virtues; for the sacrifice is greater than in any other.

562. These three virtues of religion, piety and veneration (observantia) were possessed by Mary in such great plenitude and perfection, that nothing possible pertaining to them was wanting. What intellect can ever comprehend the honor, veneration and worship with which this Lady served her most beloved Son, adoring Him as true God and Man, as Creator, Redeemer, Glorifier, the Highest, the Infinite, the Immense in essence, in goodness and in all attributes? She knew more of Him than any other creature and more than all of them together; and according to her knowledge She rendered due honor, teaching even the Seraphim how to reverence Him. In this virtue She was so great a Teacher, that merely to see Her was sufficient to rouse, urge and incite all by a secret force to worship the supreme Lord and Author of heaven and earth; and without any other effort on her part She induced many to praise God. Her prayers, contemplations and devotions, together with the wonderful effects and the power of her intercession, are known to all the angels and saints, but cannot be comprehended by them, exciting their endless admiration. To Her all the intellectual creatures are indebted, since She satisfied and made recompense not only for that which they have culpably neglected in this regard, but also for that which they could never attain, or execute, or merit. This Lady outraced the salvation of the world, and if She had not been in it, the eternal Word would not have issued from the bosom of the Father. She excelled the seraphim from her first instant in contemplation, in prayer, in petition, and in devout promptitude for the service of God. She offered the proper sacrifice, gave oblations and tithes; and all this in such a perfect manner, that nothing on the part of men was more acceptable next to that of her most holy Son. In the ceaseless praise, hymns, canticles and vocal prayers, which She offered, She was above all the Patriarchs and Prophets; and if in the Church militant Her doings were known as in the Church triumphant, they would be the admiration of the world.

563. The virtues of piety and veneration her Majesty exercised in proportion as She knew how to estimate better her obligation toward her parents and their heroic sanctity. The same was true in regard to her relations. For instance, She procured special graces for John the Baptist and his mother, for holy Elisabeth and some others in the apostolate. Certainly, if her fatherland had not been made unworthy of favor by the ingratitude and hardheartedness of its inhabitants, She would have made it the most fortunate country on earth; nevertheless, in as far as the Most High permitted, She conferred upon it great benefits and favors, both spiritual and material. In reverence toward the priests She was admirable, for She alone knew and could set proper value on the dignity of the annointed of the Lord. She has taught us all in this matter, and also how to honor the Patriarchs, Prophets and Saints, as well as the temporal masters and those in authority. She omitted no act pertaining to these virtues, being solicitous according to time and opportunity to instruct others in the exercise of them, especially the first faithful in the establishment of the evangelical Church. There, obeying not any more the verbal commands of her most holy Son, or of her husband, but submitting to her Son's substitutes, She became an example to the world of a new kind of obedience; for in those times, not She owed obedience to any creature, but the whole earth, in an especial manner, owed obedience to Her, since She was staying upon it as its Queen and Mistress for the very purpose of governing it.

564. There are other virtues, which can also be classed under the head of justice; for they dispose us to yield to others that which we owe them on account of some moral obligation, founded upon an honest and just title. These virtues are: gratitude or thankfulness, truth or veracity, vindication, liberality, friendship or affability. By gratitude we create a certain equality of ourselves with those from whom we have received benefits giving them thanks in return, according to the nature of the benefits and the kindness, with which they were bestowed (which after all is the most valuable part of the benefit). The grateful also take into account the position and dignity of the benefactor. Gratitude bears in mind all these elements and can be manifested in different ways. Veracity inclines us to be truthful in all our intercourse, as is proper in human life and conversation, avoiding all lying, (which is never allowed), deceitful simulation, hypocrisy, boastfulness and irony. These vices are all opposed to truth; and though it is possible and even advisable to minimize when we are speaking of our own excellence or virtue in order not to offend by boasting, yet it is not right to do so by telling a falsehood, imputing vice to ourselves untruthfully. Vindication is a virtue, which teaches us to recompense or make up for damage done by ourselves or by the neighbor, satisfying for it by some punishment. Among mortals the practice of this virtue is difficult; for they are so much moved by immoderate anger and dislike of their brethren, and so tardy in charity and justice, this vindication of the particular or general wellbeing is no unimportant virtue. Christ our Lord made use of this virtue, when He expelled from the temple those, who desecrated it by their irreverence (John 2, 15) ; Elias and Eliseus drew down fire from heaven in order to chastise some sins (IV King 1, 20) ; and in the Proverbs it is said: "He that spareth the rod hateth his son" (Prov. 13, 24). Liberality or generosity serves to distribute in a reasonable manner money or other goods, without falling into the vices of prodigality or niggardliness. Friendship or affability consists in conversing and acting in a decent and becoming manner toward all, without quarreling or flattery, which are the vices opposed to friendship.

565. None of these virtues, nor any others which might be related to justice, were wanting to the Queen of heaven; of all these She had the habit and practiced them as occasion offered. Moreover as the Teacher and Mistress of all sanctity She instructed and enlightened many souls how they were to exercise and practice them with the greatest perfection. The virtue of gratitude toward God She exercised by acts of religion and worship, as we have already described: for this is the best way to show our gratitude toward Him: and as the dignity of the most pure Mary and her concomitant sanctity was exalted above all created understanding, this eminent Mistress gave a return of gratitude proportionate to his benefits within the measure possible to a creature. The same holds true in regard to her piety toward her parents and her country, as mentioned above. To her fellowmen this most humble Princess returned thanks for each favor as if She deserved no consideration from anyone; and, although all favors were due to Her in justice, She nevertheless gave thanks for them with gracious affability. She alone knew and practiced this virtue to such an extent, as to return thanks for injuries and offenses as if they were great benefits; for in her incomparable humility She never recognized anything as an injury and considered Herself under obligation for what really were such. Moreover, as She never forgot any benefit, She also never ceased in her gratitude.

566. About the truthfulness of Mary our Lady, little need be said, since She who was so superior to the demon, the father of lies and deceit, could not tolerate even the shadow of that despicable vice. The standard, by which the virtue of truthfulness is to be measured in our Queen, is her dove-like charity and simplicity, which excluded all duplicity or deceit in her intercourse with creatures. And how could the guilt of deceit be found in the mouth of that Lady, who with one word of truest humility falling from her lips drew down to her womb that One, who is essential truth and holiness? In regard to the exercise of the virtue called vindication the most holy Mary likewise was proficient: not only instructing others as a Teacher during the time of the first beginnings of the evangelical Church; but zealously advancing the honor of the Most High and trying to convert many sinners through fraternal correction, as was the case in regard to Judas many times, and commanding the creatures, (which were obedient to her wishes), to punish some of the sinners in order that they might be converted and be saved from the eternal punishment due to their sins. Although on these occasions She was most sweet and kind in her punishments, yet She did not remit them, whenever necessary to secure an effective cleansing from sin. Most of all however did She exercise retribution toward the demon, in order to free the human race from his slavery.

567. The sovereign Queen practiced also the most exalted liberality and friendliness. Her generosity in giving and distributing was on a scale befitting the Empress of all creation and one who knows the proper value of all invisible and visible things. This Lady never possessed anything of her own that She did not consider just as much the property of her neighbor as hers nor did She ever deny anything to anybody, not even waiting till they should pay the price of asking for it, whenever She could be beforehand in giving. The poverty and miseries which She alleviated, the benefits which She bestowed, the mercies which flowed from Her, even as regards only temporal matters, could not be recounted in an immense volume. Her amiable friendliness toward all creatures was so singular and admirable, that, if She had not concealed it with rare prudence, She would have drawn to Herself all the world, entranced by her most sweet intercourse; her mildness and kindness, though tempered by a divine seriousness and wisdom, displayed in her intercourse the marks of superhuman excellence. The Most High himself regulated this perfection in Her, allowing at times some of the signs of the sacrament of the King to show themselves, but taking care, that the veil should fall immediately and again conceal the mystery beneath earthly labors, thus forestalling the applause of men. All their honors were far below that which She deserved, and men would never be able to attain, and would fall either below or exceed, the correct measure of honor due to One who was at the same time a creature and the Mother of God. This was reserved for the time when as children of the Church, men should be enlightened by the Catholic faith.

568. For the adequate and perfect exercise of this great virtue of justice the doctors point out another part or aid to it, which they call epikeia, which guides us in some affairs, that are above the common and ordinary rules and laws. For not all affairs, with their varying circumstances, can be covered by the ordinary laws, and therefore it is necessary to proceed on certain occasions by the light of a superior and extraordinary reasoning. This part of justice the sovereign Queen practiced on many occasions during her life, both before, and especially after the Ascension of her onlybegotten Son. In order to regulate the affairs of the primitive Church, as I will say in its place, She often made use of epikeia, as required by the interests of the Most High.

In this extensive virtue of Justice, my daughter, although thou hast been taught much of its value, thou still art ignorant of the greater part of it on account of thy condition in this state of mortality; and therefore also this thy account of it is insufficient for a full understanding of its excellence. Nevertheless thou hast in it a copious summary to direct thy intercourse with creatures and thy worship of the Most High. In regard to this latter I remind thee, my dearest, that the supreme majesty of the Omnipotent is highly indignant at the offenses of mortals, who forget the veneration, adoration, and reverence due to Him. If some of them do render it, it is so coarse, inattentive and discourteous, that they do not merit reward but chastisement. They revere and adore profoundly the princes and magnates of the earth; they ask favors and seek to obtain them with the utmost diligence; they are effusive in their thanks, when they succeed, protesting their lifelong gratitude. But the supreme Lord, who gives them being, life and activity, who preserves and sustains them, who has redeemed them and raised them to the dignity of sons, who wishes to confer upon them his own glory, who is in Himself the infinite and the highest Good; Him, the highest Majesty, they forget, because they cannot see Him with their corporal eyes. As if not all good came from Him, they return, at the highest, merely a sluggish remembrance and a hasty thanksgiving. I will not even mention at present, how much those offend the most just Ruler of the universe, who wickedly break through and overturn all the order of justice toward their neighbor, perverting the whole natural order in wishing to their brothers, what they would not wish for themselves.

570. Abhor, my daughter, such execrable conduct, and as far as thy forces will allow, make up by thy works for this want of acknowledgment in the service of the Most High. And as by thy state of life thou art consecrated to the divine worship, let that be thy principal occupation and delight, striving to imitate the angelic spirits in their ceaseless fear and worship of the Lord. Preserve reverence for holy things, including also the ornaments and sacred vessels used in divine service. During divine office, prayer, and sacrifice see that thou remain on thy knees; implore with faith and receive his favors with humble thanksgiving; the same consideration thou shouldst show also to all men, even if they offend thee. To all be kind, affable, meek, simple and truthful; without deceit or double-dealing, without detraction or illwill, without rash judgment of thy neighbor. And in order that thou mayst fulfill all justice, revive the memory of it constantly and desire to do to thy neighbor that which thou wishest done to thyself. Especially remember how my most holy Son, and I in imitation of Him, acted toward all men.

The virtue of fortitude, which is the third of the four cardinal virtues, serves to moderate the personal activity of each one's choleric affections. Although it is true that concupiscence precedes irascibility, and therefore temperance which regulates concupiscence, might seem to precede fortitude, because the resistance pertaining to fortitude is exerted against that which opposes concupiscence; nevertheless we must first treat of the activity of the choleric affections and their moderation through fortitude. For in the pursuit of that which is desired, success ordinarily depends upon the intervention of the irascible faculties for overcoming the obstacles that present themselves. Therefore fortitude is a more noble and excellent virtue than temperance, of which we shall treat in the following chapter.

572. The moderation of the irascible passions by the virtue of fortitude is made up of two elements or kinds of activity: to give way to anger in conformity with reason, propriety and honor, and to repress unreasonable anger and passion, whenever it is more useful to restrain than to allow them to act. For as well the one as the other can be praiseworthy or blamable according to the end in view and the circumstances of the affair in hand. The first of these two kinds of operations of this virtue is properly called fortitude, being called by some teachers pugnacity (bellicositas). The second is called patience, which is the more noble and excellent kind of fortitude, and is possessed and exercised principally by the saints: the worldly-minded, throwing aside good judgment and usurping a false term, are apt to call patience pusillanimity, and miscall inconsiderate and rash presumption, fortitude. Thus it comes, that they never attain the true practice of the virtue of fortitude.

573. In most holy Mary there were no inordinate movements, which could call to activity the irascible affections for the exercise of fortitude; for in the most innocent Queen all the passions were well ordered and subject to reason, and her reason was subject to God, who governed Her in all her actions and movements. But She was in need of this virtue in order to overcome the obstacles placed by the devil in diverse ways, seeking to prevent Her from attaining what She most prudently and most properly desired for Herself and her most holy Son. And in this most valiant resistance and conflict none of the creatures ever showed more fortitude. For no one ever encountered such conflicts and opposition as She from the demon. But whenever it became necessary to make use of this kind of fortitude or pugnacity with human creatures, She was equally sweet and forcible, or rather, She was just as irresistible as She was most sweet in her activity. For this heavenly Lady alone among all creatures was able to copy so faithfully in her operations that attribute of the Most High, which unites irresistible power with heavenly sweetness (Wisdom 8, 1). Thus our Queen proceeded in her actions with fortitude, knowing no disorderly fear in her generous heart, as She was superior to all creation. Neither was She rash, or audacious, or immoderate, being alike removed from all these vicious extremes; for in her great wisdom She knew what terrors were to be vanquished, and what rashness was to be avoided. Thus She was the chosen Woman, clothed in the strength of fortitude and beauty (Prov, 31, 25).

574. That part of fortitude which consists in patient endurance, most holy Mary practiced in a still more admirable manner, for She alone participated in the excellent patience of her most holy Son, who bore punishment and suffered innocently without guilt, and in a greater measure than all those who had contracted the guilt. The whole life of the sovereign Queen was a continual suffering and tribulation, especially during the life and passion of our Redeemer, Jesus Christ. Her patience during this time exceeds the comprehension of all creatures; and only the Lord who imposed this suffering upon Her, could worthily understand its greatness. Never was this most pure Dove excited to the least impatience against any creature, nor did any of the immense tribulations and sorrows of her life seem great to Her, nor was She ever dejected on account of them, nor did She fail to accept them all with joy and gratitude. If, according to the Apostle, the first requisite of charity, and as it were its firstborn, is patience (I Cor. 13,4) ; and if our Queen was the Mother of love (Prov. 24, 24), then She was also the Mother of patience, and her love is the measure of her patience. For in the degree in which we love and esteem the eternal good, (and we should esteem it above all visible things), in that degree will we be ready, in order to obtain it and avoid the loss of it, to suffer all hardships in patience. Hence most holy Mary in her love was patient beyond all that is created and She was the Mother of patience for us. Flying to her protection we shall find the tower of David with its thousand shields of patience pending from it (Cant. 4, 4), with which the brave ones of the Church and of the militia of Christ our Lord arm themselves for battle.

575. Our most patient Queen was never affected by the caprices of feminine inconstancy, nor indulged in outward signs of anger; all this She restrained by the aid of divine light and wisdom, although these latter did not do away with pain, but rather augmented it; for no one could recognize the infinite misfortune of sins and offenses against God as this Lady. But even so her invincible heart could not be disturbed: neither the malice of Judas, nor the injuries and insults of the pharisees could ever cause signs of anger in her exterior. Although at the death of her most holy Son all the insensible elements and creatures seemed to have lost patience toward mortals, not being able to suffer the injuries and offenses done to their Creator, Mary alone remained unmoved and ready to receive Judas, all the pharisees and high-priests who crucified Christ, if they had chosen to return to this Mother of piety and mercy.

576. It is true that, without thereby passing the bounds of reason or virtue, the most meek Queen could justly have been indignant and angry at those who delivered over her most holy Son to such a frightful death; for the Lord himself punished this sin in his justice. While following up this thought, I was informed, that the Most High provided against these movements and kept Her free from all motions and affections of anger, though they would not have been unjust; for He wished to prevent Her from being the accuser of these sinners, because He had chosen Her as the Mediatrix and Advocate, the Mother of mercy. Through Her were to flow all the mercies which He wished to grant to all the children of Adam. He wished Her to be the one Creature, that could worthily intercede for sin and temper the wrath of the just Judge. Solely against the demon the anger of this Lady was given free scope. Also in so far as this passion was necessary to exercise patience and forbearance and to overcome the impediments with which this enemy and ancient serpent obstructed her beneficent course.

577. To this virtue of fortitude belong also magnanimity and magnificence because they in a manner partake of the nature of this virtue by giving firmness to the will in matters relating to fortitude. Magnanimity consists in pursuing great things and thus striving after the great honors of virtue. Its subject matter is therefore great honorableness, from which arise many qualities peculiar to the magnanimous; as for instance to abhor flattery and the pretenses of hypocrisy, (for to love these is the part of small and mean souls), not to be covetous, selfishly looking only for usefulness, but rather to seek honorable and great things; to speak little of one's self, not to brag, and not to be easily taken up by small things, and not to avoid the greater undertakings, to be more inclined to give than to receive; for all these things are worthy of honor. But this virtue is not on this account opposed to humility, for one virtue cannot be opposed to another. Magnanimity causes us to use our gifts and virtues in such a way as to merit the greater honor, without at the same time seeking honor anxiously and unreasonably. Humility on the other hand teaches us our relation to God and the smallness of our desert caused by our defects and our own lowly nature. On account of the special difficulties connected with great and noble undertakings, fortitude, especially the fortitude called magnanimity, is necessary. This proportions our forces to the execution of great works, neither allowing us to desist from them in pusillanimity, nor to attempt them with presumption, disorderly ambition, or vainglory; for all these vices magnanimity abhors.

578. Magnificence similarly points to the execution of great deeds, and in this signification it may enter into the perfection of every virtue, for in all virtues great things may be undertaken. But as there is a special difficulty in great outlays or sacrifices, magnificence more particularly is that virtue, which inclines us to make great sacrifices in the prudent manner, so that there be neither niggardliness, where much is required, nor profuseness where there is no need, wasting and destroying without necessity. Although this seems to be the same virtue as liberality, yet the philosophers distinguish one from the other. Magnificence regards only the greatness of the cost, without attending to other circumstances, whereas liberality regulates the temperate love and use of money. One can therefore be liberal without being magnificent, as liberality may stop short of its course, when there is question of great and important favors.

579. These virtues of magnanimity and magnificence were possessed by the Queen of heaven in a manner, unattainable by others capable of these virtues. Mary alone found no difficulty or hindrance in accomplishing great things; and She alone did everything on a grand scale, even though the matter was small in itself. She alone understood the full bearing of these virtues, as She did of all the rest. She could give them their full perfection, without gaging them by any contrary inclinations, nor was She ignorant of the perfect manner of exercising, nor of making them dependent upon the assistance of other virtues. For this is wont to happen with most holy and prudent men, who, when they cannot attain entire perfection in all virtue, choose that which seems to be the best of them. In all her practice of virtues this Lady was so magnanimous, that She always performed that which was most excellent and worthy of honor and commendation. Yet though She deserved honor and praise from all creatures, She was nevertheless most magnanimous in despising it and referring it to God alone, and She preserved her humility while practicing the highest perfection of virtue. The acts of her heroic humility stood as it were in heavenly rivalry with the magnanimous excellence of all her other virtues and were like richest jewels set in contrast with the beauteous variety of excellences that adorned the Daughter of the King, whose glory, as David, her father, had said (Psalm 44, 14), is all from within.

580. Also in magnificence our Queen greatly excelled. For although She was poor and without any affection toward earthly things, nevertheless She dispensed most freely those things, with which the Lord furnished Her, as happened with the precious gifts, which the Magi offered to the Child Jesus, and many times afterwards in the course of her life after the Lord had ascended to heaven. As Mistress of all creation She also showed her great magnificence by willingly yielding the whole of it for the common benefit and for the honor and the worship of God. Many She instructed in this doctrine and virtue, which, on account of their vile customs and inclinations mortals practice with so much difficulty, and in which they never reach the proper perfection of prudence. Commonly mortals follow their inclinations and desires, seeking only the honor and emoluments of virtue, and to be esteemed as great and extraordinary. The honor and glory of virtue is thus diverted from the Lord by their wrongful hankering; and consequently, when any occasion presents itself for the performance of a magnanimous and generous deed, they shrink back and fail to execute it, on account of the littleness and meanness of their sentiments. As their desire of seeming great, excellent and worthy of admiration nevertheless remains, they have recourse to other measures, proportionably deceitful and really vicious, such as getting angry, showing arrogance, impatience, haughtiness, dislike and boastfulness. However, these vices are not a part of magnanimity, but of smallness and meanness of heart. Hence, as such conduct and sentiments repel rather than attract honor, they do not gain the honor and esteem of the wise, but contempt and abhorrence.

My daughter, if thou seekest attentively to obtain a full understanding of the excellence and the propriety of the virtue of fortitude, as is my wish, thou shalt come into the possession of a most efficient check for the guiding of thy irascible affections; for these are the passions, which are most easily moved to action and are most apt to overstep the bounds of reason. Thou shalt also have the means of attaining to the utmost greatness and perfection of virtue, which thou desirest, and of resisting and overcoming all the machinations of thy enemies, who seek to intimidate thee in the pursuit of what is hard in perfection. But understand, my dearest, that the irascible in thy nature assists the concupiscible by opposing what is hostile to the object sought after by the concupiscible powers. On this account the irascible will deteriorate much faster than the concupiscible as soon as the concupiscible affections become disordered and begin to love what is only apparently good or what is vicious. In place of a virtuous fortitude many execrable and deformed vices will then result. This will also teach thee that disorderly love of one's own excellence and distinction, and vainglory, which are the sources of pride and vanity, will breed many vices peculiar to the irascible passions, such as discords, contentions, quarrels, boasting, strife, impatience, obstinacy; moreover also vices peculiar to the concupiscible passions, such as hypocrisy, lying, vain strivings, curiosity and the desire to appear more than is befitting to a creature, and to conceal the meanness which truly belongs to one who has committed sins. From all these contemptible vices thou shalt keep thyself free, if thou wilt earnestly mortify and restrain the inordinate movements of concupiscence by virtue of temperance, which I will now teach thee. For when thou strivest after that which is just and useful, although thou must make use of fortitude and of the wellordered irascible passions, it must always be done in such a way as not to pass the proper bounds; and there is continual danger of allowing oneself to be carried away by inordinate zeal for virtue, when one is subject to selflove or any disorderly love. Sometimes this vice disguises itself and hides under the cloak of a pious zeal, and its victims, anxious to appear zealous for God and the good of their neighbor, are in reality deceived and ensnared into anger by selfish motives. On this account the patience, which is founded in charity and which is accompanied by generosity and magnanimity. is very honorable, estimable and necessary; for he that really loves the highest and truest Good, easily bears the loss of apparent honor and glory, despising it with magnanimity as vile and contemptible. Even when it is freely given by his fellow creatures, the magnanimous will set no value on it: he will show himself invincible and constant in all his undertakings. Thus he will advance, according to his opportunities, in the virtues of perseverance and patience.

In regard to good and evil man possesses two tendencies: namely that of striving after the good and of repelling the evil; the latter is regulated by fortitude, which, as already demonstrated, serves to strengthen the will against the immoderate exercise of the irascible faculties and inspires it with bold daring rather to suffer all possible afflictions of the senses than to desist from the attainment of the good. The other tendency, founded on the concupiscible faculties, is regulated by temperance, and this is the last and the least of the cardinal virtues; for the good which it procures is not so universal as that attained by the practice of other virtues, since temperance directly is concerned only with the particular advantage of its possessor. The doctors and teachers treat of temperance in another aspect: namely in so far as it can regulate the action of all the natural appetites of man; in this respect temperance is a general and universal virtue which comprises within its scope the proper exercise of all the virtues according to reason. We do not at present speak of this general virtue of temperance, but only of that temperance which serves to regulate the concupiscence of touch and other pleasurable concupiscences indirectly related to the touch, but not presenting such powerful attractions as the concupiscence of the flesh.

584. In this regard temperance holds the last place among the virtues, its aim being less noble than that of others; yet in other regards it may be said to have greater excellence, namely in as far as it preserves man from viler and more contemptible transgressions, namely from the immoderate indulgence of those pleasures which are cornmon to men and the irrational brutes. Referring to this David says that man has become like unto the beast (Psalm 48, 13,21), allowing himself to be carried away by the pleasure of the senses. Intemperance is rightly called a puerile vice; for, just as a child is not guided by reason, but by the spur of fancy, and does not restrain itself, except through fear of chastisement, so also concupiscence cannot otherwise be checked in the indulgence of its desires. From this dishonor and vileness man is freed by the virtue of temperance, which teaches him to govern himself not by his desires, but by reason. Therefore a certain decorous honorableness and comeliness distinguish this virtue, by which the reason is enabled to preserve its rule, although the indomitable passions are hardly ever inclined to listen or yield to it willingly. On the other hand, the subjection of man to beastly pleasures is a great dishonor, degrading him to the position of an irrational animal or of an unreasoning child.

585. Temperance includes the two virtues of abstinence and sobriety; the former being opposed to gluttony and the latter to drunkenness. Abstinence also includes fasting. These virtues take the first place in treating of temperance; for nourishment, being necessary for the preservation of life, is among the principal objects coveted by the appetites. After these follow others which regulate the use of the faculties for reproduction of the species, such as chastity and susceptibility to shame, with their concomitant virginity and continence, opposed to the vices of lust and incontinence and their species. Besides these virtues, which are the principal ones belonging to temperance, there are others that regulate the appetite in the less important desires. Those that regulate the sensations of smell, hearing and sight, may be classed under those referring to the proper use of the sense of touch. But there are still other kinds of virtues which resemble some of the above, though their object is entirely different, such as clemency and meekness, which are set to govern anger and wrath in the administration of punishment, lest they turn into bestial and inhuman cruelty. Then there is modesty, which includes four virtues; the first one is humility, which keeps down pride, lest man seek in a disorderly manner his own exaltation and honor before men; the second is studiousness, by which one preserves the proper measure in seeking information, being opposed to vain curiosity. The third is moderation or frugality, by which one avoids superfluous expense and ostentation in regard to clothing and exterior living; the fourth is the restraint of overindulgence in pleasurable entertainment, such as playing, bodily exercise, dancing, jesting and the like. Although this virtue seems to have no special name, it is of the greatest importance. It goes under the generic name of modesty or temperance.

586. It always seems to me when I describe the excellence of these and of the other virtues when applied to the corresponding virtues of the Queen of heaven, that the terms at my disposal and commonly used in order to describe these virtues in other creatures, fall far below the truth. The graces and gifts of the most holy Mary were in closer correspondence with those of the divine perfections, than all the virtues and the holiness of the saints are with those of the sovereign Queen of virtues. Thence it no doubt happens that whatever we can say of her virtues by using the terms fit for describing the virtues of the saints, seems to fall far short of the truth; for the latter, as great as they may have been, existed in persons disordered and subject to imperfections and the distempers of sin. When therefore Ecclesiasticus says (Eccli, 26, 20), that we can have no true conception of the excellence of the continent man, what shall we say of the virtue of temperance in the Mistress of all virtues, and what of the beauty of that soul which contained the perfection of all virtues? All the domestics of this strong Woman were doubly clothed (Prov. 31, 21) because all her faculties were clothed in two vestments or perfections of incomparable beauty and strength; the one, that of original justice, which subjected all the appetites to reason and grace; the other that of the infused habits, which supplied new beauty and strength for the attainment of highest perfection in her works.

587. All the saints that have signalized themselves in the beauty of temperance, obtained the full conquest over the indomitable concupiscences by subjecting them in such a manner to the rule of reason, as not to allow their desires to reach out after anything that might afterwards occasion them sorrow for having desired it. They advanced so far, that they denied themselves all indulgence in those concupiscences, which could be withdrawn without destroying human nature. Nevertheless in all these exercises of the virtue of temperance they felt a certain opposition within themselves, which retarded the perfect assent of the will, or at least a certain resistance preventing them from reaching the plenitude of perfection in their actions. They complained with the Apostle of the unhappy burden of this body of sin (Rom. 7,24). In most holy Mary no such dissonance could be traced; for without a murmur of the appetites and without a shadow of repugnance of the dictates of her will, all her powers acted in such harmony and concert that, like armies marching in well ordered squadrons (Cant. 6, 3), they moved on in heavenly unison. As She had no rebellious passions to overcome, She exercised such great temperance in all her actions, that not even the suggestion of disorder ever entered her mind. On the contrary her activity so closely imitated the divine operations that they seemed originated and drawn directly from this supreme Source, turning toward it as the only rule and ultimate end of all her perfections.

588. The abstinence and sobriety of most holy Mary was the admiration of the angels; for though being the Queen of all creation and experiencing the natural affections of hunger and thirst, She never sought after the delicacies that would have suited her high estate, nor ever indulged in nourishment merely for the sake of the pleasures of taste, but only in order to supply her natural wants. Even these She satisfied with such moderation as never to exceed, or ever being capable of exceeding, the exact measure necessary to preserve the radical humors of life. Moreover She partook of nourishment in such a way as to allow room for hunger and thirst and so as to make allowance for the effects of grace on the natural process of bodily nourishment. She never experienced the changes of corruption arising from superfluous eating or drinking; nor did her needs in this regard grow greater on one day than on others; nor was She more subject to these changes on account of the want of food; for if at any time She detracted from the food necessary to keep up the natural warmth, She was supplemented in her activity by divine grace, in which the creature lives, not in bread alone (Matth. 4, 4). The Lord could have sustained Her without food or drink, but He did not do it; for it was not right that She should lose the merit of virtuously using these things, thus affording us the benefit of her example and merits. As to the kind of food and the time in which She partook of it, we will mention these circumstances in different parts of this history (Part II, 196, 424, 898). Of Her own choice She never ate meat, nor did She eat more than once a day, except when She lived with her husband Joseph, or when She accompanied her most holy Son in his travels; for in such circumstances, in order to conform Herself to others, She imitated the mode of living followed by the Lord, although at all times She was wonderful in her temperance.

589. Of the virginal purity and modesty of this Virgin of virgins not even the seraphim could speak worthily, for in this virtue, though to them it is co-natural, they were inferior to their Queen and Mistress. By the privilege and power of the Most High She was more free from the contrary vice than the angels themselves, who by their very nature could not be touched by impurity. Mortals will never in this life be able to form a proper idea of this virtue as it existed in the Queen of heaven; for we are much weighed down by the earthliness, and the pure and crystalline light of chastity is much obscured in our souls. Our great Queen possessed this virtue in such a degree that She might justly have preferred it even to the dignity of being the Mother of God, if this dignity had not been the very source of her great purity. Measuring this virginal purity of Mary by the esteem in which She held it, and by the dignity to which it raised Her, we can partly estimate how great was that virtue in her virginal body and soul. She resolved upon this purity from the moment of her Immaculate Conception, She vowed it at her nativity, and She guarded it in such a manner that She never offended against it, or against the utmost modesty in any of her actions or movements, nor in any attitude of her body or soul. Accordingly She never spoke to any man except at the command of God; nor did She ever look into the face of a man, and not even in the face of a woman; and this not on account of any danger to Her, but for the sake of gaining merit, and for our example, and in order to exercise the superabundance of her heavenly prudence, wisdom and charity.

590. Of her clemency and meekness Solomon says that the law of clemency is on her tongue (Prov. 31, 26). She never moved it except in order to let flow the grace poured out on her lips (Psalm 44, 3). Meekness regulates wrath, and clemency moderates punishment. There was no anger in our most mild Queen, nor did She use the faculty of it except, as we have said above, in order to lend fortitude to her activity against sin and the devil or the like. But against men and the angels She made no use of anger for the purpose of punishing them, nor was She moved to anger by any event, nor did She ever on any account interrupt her most perfect practice of meekness, preserving inimitable and imperturbable equanimity both interiorly and exteriorly; neither did She ever show outward signs of inward anger in her countenance, in her voice or in her movements. Her mildness and clemency the Lord made use of as an instrument peculiarly his own, and through it He wished to scatter all his benefits of his ancient and everlasting mercies; on this account it was necessary that the clemency of Mary should imitate so closely his own as to make it a fit channel for the overflow of his divine clemency toward the creatures. When we consider attentively and once have understood well the works of the divine mercy toward sinners and when we see that the most holy Mary was a fit instrument of their distribution and application, we will then partly understand the clemency of this Lady. All her corrections were undertaken more by pleading, teaching and admonishing than by chastisement; She herself besought the Lord, and He ordained that this be her course of action; for this incomparable Creature was to be the fountain of clemency and the depositary of the law of clemency, of which his Majesty should avail Himself, and from which mortals should draw this virtue as well as all the others.

591. To discourse worthily of the other virtues, especially of the humility and of the frugality and of the poverty of most holy Mary, many books and the tongues of angels would be required. Of these ineffable virtues of Mary this history is replete, for in all the actions of the Queen of heaven her incomparable humility shines forth beyond everything else. I fear extremely to understate the greatness of this singular virtue in the blessed Virgin by trying to encompass in the limited terms at my disposal, that ocean of humility which was able to contain and embrace the Incomprehensible and the Immense himself. All that the angels and the saints themselves could comprehend and practice of the virtue of humility, cannot equal even the least part of that which our Queen attained therein. Which of the saints or angels could ever merit the title of Mother of God? And who, beside Mary and the eternal Father, could ever address the incarnate Word as Son? If then She, who in this regard attained to a dignity like that of the eternal Father and possessed the graces and gifts befitting such a state, reputed Herself as the last of all creatures and all the rest as her superiors, what fragrance and odor of virtue did this humble spikenard exhale for the delight of God, while She bore in her womb the King of kings? (Cant. 1, 11).

592. That the pillars of heaven, the angels (Job 26, 11), should quake and tremble in the presence of the inaccessible light of the infinite Majesty, is not to be wondered at; for they had before their eyes the ruin of their companions, while they themselves were confirmed in the advantages and favors common to all. That the most valiant and invincible of the saints should humiliate themselves, embracing contempt and reproach, and acknowledging themselves unworthy of the least favors of grace, and even of the service and succor of the creatures outside themselves; all this was most just and only according to the natural order of things. For all of us have sinned and infringe on the glory of God (Rom. 3, 23) ; and no one is so holy that he cannot increase in sanctity; nor so perfect that some virtue is not wanting in him; nor so innocent, that the eyes of God find nothing to reprehend. And if anyone should be of consummate perfection, he nevertheless would still remain within the sphere of the common graces and benefits, since no one is superior to all in all things.

593. But just on this account the humility of the most pure Mary was without example and without equal. For though She was the dawn of grace, the pure beginning of all creatures, the superior over them all, the prodigy of the divine perfections, the centre of his love, the sphere of the omnipotence of God, who called God her Son and was called by Him his Mother, She nevertheless humbled Herself to the lowest place in all creation. She, who enjoyed the highest position, exalted above all the works of God, so that no higher position was left for a mere creature, humiliated Herself so far as to judge Herself unworthy of the least estimation, distinction or honor, not even of such as would befit the most insignificant of the rational creatures, and sought neither honor nor exaltation. Thus Mary, holding worthily the dignity of Mother of God, annihilated Herself, and by this very humility deserved anew and in justice to be raised to the dominion and sovereignty of all creation.

594. In proportion to this incomparable humility most holy Mary possessed also all the other virtues, which belong to modesty. The desire of knowing more than is necessary, ordinarily arises from the want of humility and charity. This is a fault not only of no use, but of great hindrance in the advancement of virtue, as happened with Dina (Gen. 34, 1), who, going out to see what was no benefit to her, suffered such great damage to her honor. From the same root of proud presumption usually also springs superfluous ostentation and finery in outward dress, and also the disorderly behavior in gesture and carriage, which serves sensuality and vanity, testifying to the levity of the heart according to the saying of Ecclesiasticus (19, 27) : "The attire of the body and the laughter of the teeth, and the gait of the man, show what he is." All the virtues opposed to these vices were in most holy Mary in their entirety, void of all disinclination or feebleness in the exercise of them. They were like companions of her profound humility, charity and purity, that revealed the certain tokens of a nature more heavenly than earthly.

595. She was most studious without being curious; for though She was replete with a wisdom far above that of the cherubim, She studied and allowed Herself to be taught as if ignorant of all things. Whenever She made use of her divine science or sought to learn the will of God, She was so prudent and attended so carefully and exactly to all circumstances that her efforts always wounded the heart of God and drew and inclined Him to fulfill her most well-ordered wishes. In poverty and frugality She was most admirable; for being the Mistress of all creation and having full right to dispose of it, She yielded all right of possession to the Lord in imitation of her most holy Son; namely, just as the Father gave all things into the hands of the incarnate Word, so the Word put all into the hands of his Mother, and She, similarly offered all things, as well in desire as in fact, for the glory of her Son and Lord. Of the modesty of her behavior and sweetness of her intercourse, and of all her exterior actions, it is sufficient to repeat what is asserted by the wise man of Athens, saint Dionysius, that She would have deserved to be looked upon as more than human, if faith did not teach that She is a mere creature.

My daughter, thou hast said something of the virtue of temperance and of my practice of it, so far as thou hast understood its dignity and excellence. Yet thou hast omitted much that belongs to a full understanding of the necessity of temperance in human actions. It was a punishment of the first sin that man lost the perfect use of reason, and that the passions should rise in rebellion against him, because he rose up against God in contempt of his most just command. In order to repair this damage, temperance became necessary; by it man restrains his concupiscences within proper bounds; he perceives the perfect medium in that which is desirable and he is taught to follow once more the dictates of reason, bringing him near to the Divinity and declining to follow his concupiscences like irrational beasts. Without this virtue it is not possible for man to divest himself of the spoiled human nature, nor to dispose himself of the graces and wisdom of God; for they will not enter into a soul subject to the body of sin (Wisdom 1, 4). He that knows how to moderate his passions by denying them their immoderate and bestial desires, will be able to say and experience in truth, what is said of the Canticles (2, 4) : that the King has introduced him into the cellars of his delicious wine, and into the treasurehouse or his wisdom and spiritual gifts; for this virtue is a storehouse of most beautiful and fragrant virtues for the delight of the Almighty.

597. Although of course I wish thee to labor much in acquiring all virtues pertaining to temperance, I desire nevertheless that thou consider especially the beauty and fragrance of chastity, the strength which abstinence and sobriety in eating and drinking will give, the sweet influence of modesty in words and actions, the exalted nobility of poverty in the use of created things. With the help of these virtues, thou wilt attain the divine enlightenment, the peace and tranquillity of thy soul, the serenity of thy faculties, the right government of thy inclinations: thou wilt be entirely illumined with the splendors of the divine graces and gifts; from an animal and sensual way of living thou wilt be raised to a heavenly intercourse and an angelic life; and that is what I seek in thee and what thou thyself by divine assistance art striving after. Be careful therefore, my dearest, and watch for the divine light in all thy actions, and let not any of thy powers be induced to activity merely by pleasure and inclination; but always act according to reason and for the glory of the Most High in all things necessary for the conduct of thy life; in eating, in sleeping, in dressing, in speaking, in hearing, in desiring, in correcting, in commanding, in speaking: let all be governed in thee by the light and the pleasure of the Lord God, and not by thy own.

598. And in order that thou mayest so much the more be captivated by the beauty and loveliness of the virtue of temperance, consider the vileness of its contrary vices and let thyself be deeply impressed according to the divine light given thee; consider assiduously how ugly, abominable, horrible and monstrous the world is in the sight of God and the saints on account of the enormous abominations, which men commit against this lovable virtue. Look how some follow like brutes after the horrors of sensuality, how gluttony degrades others, how some follow after pleasures of play and vanity, how others are dominated by pride and presumption, how many are entangled in avarice and the desire of gain, how they all follow the impulse of passions, seeking in this life only pleasure, while in the life to come they pile up for themselves eternal torments and incur the loss of the beatific vision of their God and Lord.

OF THE SEVEN GIFTS OF THE HOLY GHOST AND HOW THE MOST HOLY MARY MADE USE OF THEM

599. The seven gifts of the Holy Ghost, according to the light given to me on this subject, seem to me to add something to the virtues to which they refer; and because they superadd to them, they must also differ from them, although they pursue the same object. Every benefit conferred by the Lord can be called a gift flowing from his hand, although it may only be a natural benefit; but here we do not speak of the gifts of God included in this wide sense of the word, not even of the infused virtues and gifts; for not all persons, who possess one or more virtues, have the gifts pertaining to those virtues, or at least they do not reach that degree of virtue that they can be called perfect gifts, such as those mentioned by Isaias and referred to by the doctors of the Church. Isaias says the Holy Ghost rested upon Christ our Lord (Is. 11, 2), enumerating seven graces, which commonly are called gifts of the Holy Ghost, namely: the spirit of wisdom and intellect, the spirit of counsel and fortitude, the spirit of science and piety, and the fear of God. These gifts were in the most holy soul of Christ, overflowing from the Divinity to which it was hypostatically united, just as the water is in the fountain, flowing from it and communicating itself to other places. For we all partake of the waters of the Savior (Is: 12, 3), grace for grace, gift for gift (John 1, 16); and in Him are hidden the treasures of divine wisdom and science (Co loss. 2, 1).

600. The gifts of the Holy Ghost correspond to the virtues to which they are related. And although not all teachers agree in their doctrines about their correspondence, there can be no difference of opinion in regard to the end or purpose of these gifts, which is none else than to give a special kind of perfection to the faculties for the performance of exalted and heroic acts of virtue. The excellence of these gifts must principally include and consist of some specially strong inspiration or influence of the Holy Ghost, which overcomes with greater efficacy the impediments and moves the free will with greater force, so that man be not remiss in his actions, but may proceed with great fortitude and with all perfection in those things to which that particular gift pertains. All this the free will cannot attain without being illumined and sustained by a specially efficacious and powerful influence of the Holy Ghost, which impels him, sweetly and pleasingly (Sap. Wisdom 8, 1) to follow the enlightenment, and freely to execute and accomplish what the will under the efficacious influence of the Holy Ghost, undertakes (Rom. 8). Therefore this impulse is called instinct of the Holy Ghost; for although the will acts freely and without compulsion, yet in these operations it is much like a voluntary instrument and seems to be one, because it acts less under the guidance of common prudence, as in other virtues, although it does not act with less intelligence or liberty.

601. I will try to make myself understood to a certain degree by referring to two different faculties of the will that are called into action in drawing the will to pursue virtue. The one is its own inclination or attraction toward the good, moving or stirring it in the same way as gravity causes the stone to fall or tightness makes the fire ascend toward its centre. This inclination of the will is increased more or less by the custom or habits of virtue (and the same is to be said in their degree about the habits of vice), for being drawn by love, the will moves freely and of its own accord. The other faculty is that of the intellect, which is an enlightenment in regard to virtue by which the will directs itself in determining its course of action, and this enlightenment is proportionate with the habits and the operations of the will. For the ordinary acts, prudence and whatever deliberation it inspires, are sufficient; but for the more exalted operations it requires a higher and a superior enlightenment and incitement, that of the Holy Ghost, such as is given by the seven gifts. Since charity and grace is a supernatural habit, which depends on the divine Will in the same way as the ray depends upon the sun, therefore charity is accompanied by a particular influence of the Divinity, by which it is moved to pursue the rest of the virtues and good habits of the will, and much more so, when this charity is re-enforced by the gifts of the Holy Ghost.

602. Therefore it seems to me that I perceive in the gifts of the Holy Ghost a certain special enlightenment in which the intellect remains to a large extent merely passive as far as moving the will is concerned. In the will at the same time there is a certain perfection of its habits, which inclines it to most heroic acts in a manner far above the ordinary forces of virtuousness. As the movements of a stone, if another impulse beside gravity is added, are much accelerated, so the impulse of the will toward virtue is stronger and more excellent, if it is acted upon by the gifts. The gift of wisdom communicates to the soul a certain kind of taste by which it can distinguish the divine from the human without error, throwing all its influence and weight in all things against those inclinations which arise from human ignorance and folly; this gift is related to charity. The gift of intellect serves to penetrate into the understanding of divine things and gives a knowledge of them overwhelmingly superior to the ignorance and slowness of the natural intellect; while that of science searches the most obscure mysteries and creates perfect teachers to oppose human ignorance; these two gifts are related to faith. The gift of counsel guides, directs and restrains man within the rules of prudence in his inconsiderate activity. It is closely related to this its own virtue. That of fortitude expels disorderly fear and gives strength to human weakness; it is superadded to the cardinal virtue of that name. Piety makes the heart kind, takes away its hardness and softens it against its own impiety and stubbornness; it is related to religion. The fear of God lovingly humiliates the soul in opposition to pride, and is allied to humility.

603. In the most holy Mary were all the gifts of the Holy Ghost as in one who was undoubtedly capable of and entitled to them; for She was the Mother of the divine Word, from whom the Holy Ghost, the Giver of them, proceeds. Moreover, since these gifts were to correspond to her dignity of Mother of God, it follows, that they were in Her in a measure proportionate to that dignity, and as different from that of all the rest of the creatures as her position of Mother of God excels that of ordinary creatures. This was necessary also because She enjoyed at the same time impeccability, while the other creatures stand in such a distant relation to the Holy Spirit, not only on account of their common sin, but on account of their place in creation, having no such proximity to the Holy Ghost. If these gifts existed in Christ, our Redeemer and Lord, as in their fountainhead, they were in Mary as in a lake or ocean, from whence they are distributed over all creation: for from her superabundance they overflow into the whole Church. This is referred to by Solomon in the book of Proverbs, when Wisdom is made to say: that She builds for Herself a house on seven pillars, etc., and in it She prepares the table, mixes the wine, and invites the little ones and the uninstructed ones drawing and raising them up from their childhood to teach them prudence (Prov. 9, 1, 2). I will not stop to expatiate on this, but every Catholic knows, that most holy Mary was this magnificent mansion of the Most High, built up in strength and beauty on these seven pillars of the gifts, so that in this mystic palace might be held the banquet of the whole Church. In Mary was prepared the table, at which all we uninstructed little ones, children of Adam, may become satiated with the activities and gifts of the Holy Ghost.

604. When speaking of these gifts as acquired by the discipline in the exercise of virtue and the conquest of the contrary vices, the first place must be assigned to fear of God. In regard to Christ, Isaias begins by mentioning the gift of wisdom, the highest one, because Christ received them as the Master and as the Head, and not as a disciple. In the same order we are to consider them in the most holy Mary, for in gifts She was made more similar to her most holy Son, than other creatures. The gift of wisdom confers a certain enlightenment, like a second taste, by which the intellect as it were tastes the hidden truth and searches into the highest and ultimate causes of things, while the will, with this same taste of truth in the highest good, distinguishes the real good from the apparent good without fail. For he is truly wise, who perceives without mistake the true good in order to taste of it, and who tastes it in perceiving it. This taste of wisdom consists in rejoicing in the highest good by an intimate union of love, upon which follows the savoring and relishing of the particular good gained and realized by the exercise of the virtues inferior to love. Therefore he is not called wise, who merely perceives truth in a speculative manner, although he may find his delight in that pursuit: nor is he called wise, who practices virtue merely for the sake of obtaining a knowledge of it, and still less he who practices it for other reasons. But he, that perceives the highest and the true good, and in it and for it also the minor truths, and who, on account of the relish of this truth, acts with a sincere and unitive love of that good, is the one who will be truly wise. This perception or knowledge is supplied to wisdom by the gift of intellect, which precedes and accompanies it, and which consists in an intimate penetration into the divine truths, and in the perception of all that can be reduced and pave the way toward them; for the Spirit searches the profound things of God, as the Apostle says (I Cor. 2, 10).

605. This same spirit will be necessary in order to understand and in order to explain to a certain extent the gifts of wisdom and intellect possessed by Mary, the Empress of heaven. The impetus of the river, which was withheld by the highest Goodness for so many eternal ages, rejoiced this City of God by its flow, and through inhabitation of the Onlybegotten of the Father and Herself, completely filled her most holy soul; so that it seemed, (according to our way of speaking), as if the infinite oceans of the Divinity were drained into this sea of wisdom as soon as She was capable of invoking the Spirit of wisdom. And in order that She might invoke Him; He came to Her, that She might learn wisdom without guile and communicate it without envy (Wisdom 7, 13). This She also did; for by means of her wisdom, the light of the world, the eternal incarnate Word manifested Itself to the world. This most wise Virgin knew in her wisdom the arrangement of the whole world and the powers of the elements (Wisdom 7, 17), the beginning, the middle, and the end of time with its mutations, the course of the stars, the natures of the animals, the fury of the wild beasts, the powers of the winds, the dispositions and thoughts of men, the virtues of plants, herbs, trees, fruits and roots, the hidden and occult things beyond all thoughts of men, the mysterious ways of the Most High: all this Mary, our Queen, knew and She delighted in it through the wisdom, which She drew from its original fountain and which was embodied in all her thoughts.

606. Thence did She receive that vapor of the power of God and the bright emanation of his pure charity, which made Her immaculate and preserved Her from the pollution, which stains the soul; and on this account She remained a mirror without blur reflecting the Majesty of God. Thence did She draw the spirit of intelligence, belonging to wisdom, a spirit holy, single, manifold, subtle, eloquent, active, undefiled, sure, sweet, loving the good without impediment, beneficent, gentle, kind, steadfast, assured, secure, having all power, overseeing all things and understanding all things with clearness and with a subtlety reaching from one end to the other (Wisdom 7, 22). All these qualities, which the wise man mentions as belonging to the Spirit of Wisdom, were in a singularly perfect manner the property of Mary most holy, secondary only to the manner in which they were possessed by her Onlybegotten. Together with wisdom came to Her all good (Wisdom 7, 11) and in all her works She was led on by these high gifts of wisdom and intellect. By them She was governed in the exercise of all the rest of her virtues, being as it were saturated with this incomparable wisdom.

607. Something has already been said of Her other gifts, when speaking of the gifts in general; but since all that we can understand and say is so far beneath that which is really to be found in this mystical city of Mary, there always remains much to add. The gift of counsel, in the order given by Isaias, follows that of the intellect; it consists in a supernatural illumination, by which the Holy Ghost touches the interior, enlightening it beyond all human and ordinary intelligence and thereby inclining the soul to choose all that is most profitable, most decent and just, and to reject all that is of the contrary kind. It leads back the will by the immaculate and eternal laws of God to the standard of one single love, conforming it to perfect desire of the highest Good. Thus divinely instructed, the creature lays aside the multitude of the diverse inclinations, and the foreign and the inferior affections and movements that may retard or hinder the human heart from listening to or following the divine impulses and counsels, or that may prevent man from conforming to the living example of Christ our Lord, who in highest council has said to the eternal Father: "Not my will be done, but thine" (Matth. 26,39).

608. The gift of fortitude is the participation of influence of a divine virtue, which the Holy Ghost communicates to the created will, in order that it may be happily encouraged to raise itself above all that is passing and all that is wont to inspire human weakness with fear in temptations, sorrows, tribulations and adversities. Overcoming and vanquishing them all, the will acquires and maintains in itself all that is most arduous and excellent in virtue; it transcends and surpasses all the virtues, graces, spiritual and interior exaltations, revelations, sensible ecstasies of love; no matter of what degree and excellence, it leaves all behind and soars upward in divine flight, until it reaches the highest and the most intimate union with the supreme Good after which it longed with the most ardent desire. Then in truth flows the sweetness from strength (Judges 14, 14), having conquered all things in Him that strengthened it (Philip. 4, 13). The gift of science is an intelligent and unerring knowledge of what must be believed and done in regard to the virtues, and it differs from counsel, in so far as science selects, while counsel decides; science forms a correct judgment and counsel makes the wise choice. Science differs also from intelligence, because intelligence penetrates into the divine truths of faith and virtues by means of a simple intuition, while science knows authoritatively all that can be deduced from the principles of faith, conforming the outward operations of the faculties to the perfection of the virtues and being as it were the mother and the root of discretion.

609. The gift of piety is a divine virtue or influence by which the Holy Ghost softens, or as it were smoothens or melts the human will, moving it to embrace all that pertains to the service of the Most High and to the welfare of the neighbor. By means of this softening and sweet mildness of the mind, our will is ever ready, and our memory always attentive, so that in all times and places and circumstances we are ready to praise, bless, thank and honor the highest Good; and likewise we are moved to act with a tender and loving compassion toward creatures, without failing them in their troubles and necessities. This gift is not hindered, when it meets envy and it overlooks hate, avarice, and spurns weakness, or littleness of mind; for it causes in man a strong and delightful inclination by which it proceeds sweetly and lovingly to fulfill all the works of the love of God and the neighbor, making him benevolent, ready to do a service, kind and diligent. On that account the Apostle says, that the exercise of piety is useful for all things (I Tim. 4, 8) and that it has the promise of eternal life, being a most noble instrument of charity.

610. In the last place comes the gift of fear, so highly praised, exalted and recommended in many places of the holy Scriptures and by the holy teachers, as the foundation of Christian perfection and as the beginning of true wisdom; for the fear of God before all other things resists, banishes and destroys the arrogant foolishness of men. This important gift consists in a loving heedfulness and a most noble modesty and restraint, by which the soul withdraws within itself making it conscious of its own lowly condition, comparing its lowliness with the supreme majesty and greatness of God, not attending merely to its own sentiments, preventing it to be wise in its own conceit, and thus filling it with awe, as the Apostle teaches (Rom. 11, 21). This gift of fear has its different degrees; in the beginning it is called initial, and afterwards it becomes filial fear; for first the soul commences to flee from guilt, as contrary to the highest Good; and then it proceeds still farther in its self-abasement and self contempt, comparing its own littleness with God's majesty, its ignorance with his wisdom, its poverty with his infinite riches. Thus, finding itself in all things dependent on God's divine will, it humiliates and subjects itself beneath all creatures for the sake of God, acting toward Him and towards them with a sincere love. It finally reaches the perfection of the sons of God and arrives at the intimate union of its powers with the Father, the Son and the Holy Ghost.

611. If I should dilate still more in the explanation of the gifts of the Holy Ghost, I would far exceed the limits which I have set, and I would have to extend disproportionately this discourse: that which I have said of these gifts seems to me sufficient for the understanding of their nature and their qualities. This understanding will enable us properly to consider, how these gifts of the Holy Ghost were possessed by the sovereign Queen of heaven not only in an ordinarily sufficient degree, such as is commonly possessed by other saints: but that they were in this Lady in such an excellent and privileged a degree, as would not fall to the lot of the saints, nor be proper to anyone inferior to Her in sanctity. Having then understood, in what holy fear, piety, fortitude, science and counsel consist and in how far they are gifts of the Holy Ghost, let the human estimation and angelic understanding dilate, let them soar in thought to the noblest, the most excellent, the most perfect and the most divine: greater than all this, and above whatever else creatures in their entirety can conceive, will be the gifts of Mary, and the lowest of the perfections of Mary will scarcely be within reach of the highest that can enter the thoughts of man; just as in the same manner the highest perfections of our Lady and Queen attain only in a certain sense the lowest of Christ and the Divinity.

My daughter, these most noble and excellent gifts of the Holy Ghost, which thou hast come to understand, are the emanations of the Divinity communicating themselves to and transforming the holy souls: on their own part they do not admit of any limitation but only on the part of the subject upon which they act. If the creatures would empty their hearts of earthly love and affections, although their heart is limited, they would participate without measure in the torrent of the infinite Godhead through the inestimable gifts of the Holy Ghost. The virtues purify the creature from the ugliness and guilt of its vices, and thereby they begin to restore the disconcerted order of its faculties, which was first lost by original sin and afterwards increased by actual sins; they add beauty to the soul, strength and joy in doing good. But the gifts of the Holy Ghost raise these same virtues to a sublime perfection, adornment and beauty, by which they dispose, beautify and fill the soul with graces and introduce it to the chamber of its Spouse, where it remains united with the Divinity in a spiritual bond of eternal peace. From this most blessed condition it proceeds faithfully and truthfully to the practice of heroic virtues; and laden with them it returns to the same source from which it issued forth, namely God himself. In his shadow it rests and is satiated, freed from the impetuous fury of the passions and their disorderly appetites. Such a happiness however is the lot of few, and only by experience can it actually be known, who does attain it.

613. Take heed therefore, my dearest, and study profoundly how thou canst ascend to the height of these gifts; for it is the will of the Lord and mine, that thou ascend higher up as a guest in the feast (Luc, 14, 10) which is prepared for thee in all the sweetness of his blessed gifts (Ps. 20, 4) and to which thou hast been invited for this very purpose by this excess of liberality. Remember that there are only two ways to eternity: the one, which leads to eternal death by contempt of virtue and ignorance of the Divinity; the other, which leads to eternal life by the profitable knowledge of the Most High; for this is eternal life (Jno. 17, 3), that men know the way to Him and to his Onlybegotten, whom He sent into the world. The way of death is trodden by innumerable wicked ones (Eccles. 1, 14), who are unaware of their own ignorance, presumption and insipid pride. To those, whom his mercy calls to his admirable light (1 Pet. 2, 9), and whom He engenders anew as sons of light, God gives by this regeneration a new being in faith, hope and charity, making them his own and heirs of an eternal and godlike fruition. Having been made sons they are endowed with the virtues accompanying the first justification, in order that as sons of light, they may perform corresponding works of light; and over and above they receive the gifts of the Holy Ghost. And just as the material sun denies its light and warmth to nothing that is capable and fit for its influence, so also the divine Wisdom, emitting its voice on the high mountains, on the royal highway and in the most hidden paths, invites and calls out to all, and hides itself or denies itself to no one (Prov, 8,1). But the foolishness of men makes them stupid and deaf, their impious malice makes them scoffers, and their unbelieving perversity turns them away from God, whose Wisdom finds no place in the malevolent heart (Wisdom 1, 4), nor in a body subject to sin.

614. Thou however, my daughter, remember thy promises, thy vocation and thy aspirations; for the tongue which lies to God, is an abominable murderer of the soul (Wisdom 1, 11, 12) : see that thou do not pursue death in the error of this life, nor draw upon thyself ruin by the work of thy hands (Cant. 2, 4), as by divine light, thou hast seen the sons of darkness do. Fear the powerful God and Lord with an humble and a well-ordered fear, and in all thy works be governed by that Master. Make thy heart gentle, yielding and docile to discipline and works of piety. Judge of things according to the true value of virtue and vice. Animate thyself with an invincible fortitude to strive after the most arduous and exalted, and to endure the most adverse and exacting labors. By discretion choose the means for attaining to these results. Give way to the force of the divine light, by which thou canst transcend all sensible things, rise to the highest knowledge of the hidden secrets of divine wisdom and distinguish between the things of the new and of the old man. Then wilt thou be made capable of partaking of this wisdom; for then thou wilt enter into the wine-cellar of thy Spouse and be inebriated with his love, and his eternal charity will be well ordered in thee.

EXPLANATION OF THE DIFFERENT KINDS OF DIVINE VISIONS ENJOYED BY THE QUEEN OF HEAVEN
AND THE EFFECTS WHICH THEY WROUGHT IN HER

The grace of divine visions, revelations and raptures, (I do not speak here of the beatific visions), although they are operations of the Holy Ghost, must be distinguished from justifying grace and from virtues, which sanctify and perfect the soul in their operations. As not all the just, nor all the saints, necessarily have visions or divine revelations, it is evident that sanctity and virtuousness can exist without these gifts. It is also evident, that revelations and visions are not dependent upon the sanctity and perfection of those, that are thus favored, but upon the divine will. God concedes them according to weight and measure for the ends which He wishes to attain in his Church (Wisdom 11, 21). God can without doubt grant great and the most exalted visions to those, who are less holy, and only inferior revelations to those, who are of exalted sanctity. The gift of prophecy and the other gifts freely given (gratis data) He can give to those even, who are not saints; some of the raptures moreover can arise from causes, which have nothing to do with moral virtues. Therefore if any comparison is made between the Prophets, their sanctity does not enter into calculation, for that can be estimated only by God; but the divine light of prophecy and the mode of receiving it, must be made the basis of the comparison as to its being more or less exalted in its different aspects. Thus it happens, that charity and virtue, which make their possessors holy and perfect, depend upon the will, while visions and revelations, and likewise some of the raptures, affect the understanding of the intellectual part of man, the perfection of which does not in itself sanctify the soul.

616. Nevertheless, though the gift of divine vision is distinct from holiness and separate from it, the divine will and providence very often joins them according to the end and object in the gratuitous gifts of special revelation; for sometimes God ordains them for the public benefit (I Cor. 12, 7) and for the common good of the Church, as the Apostle tells us. Thus the Prophets, inspired by the Holy Ghost and not filled with their own imaginations (II Pet. 1, 21), spoke and prophesied to us the mysteries of the Redemption and of the evangelical Law (I Pet. 1, 10). When the revelations and visions are of this kind, they are not necessarily joined with sanctity; for Balaam was a prophet and no saint. But generally it suited divine Providence, that the prophets should at the same time be saints, preferring not to deposit, at least not easily and frequently, the spirit of prophecy and of divine revelations in impure vessels. In some instances He, as the Allpowerful, did choose to act in this manner, yet (not to mention many other reasons) He did not ordinarily wish to derogate from the power of his divine truths and teachings by the bad life of the instrument.

617. At other times the divine revelations and visions do not pertain to things of so general an import and they do not concern so much the common good, but only the particular advantage of the one who receives them; just as the former are the effects of God's love toward his Church, so the latter, the special revelations, are the results of the special love of God toward the particular soul. He communicates them in order to instruct his chosen ones and in order to raise them to the highest grade of love and perfection. In this kind of revelations the spirit of wisdom transcends through successive generations of holy souls, making them successively prophets and friends of God. Just as the efficient cause of the revelations is the love of God shown to some particular souls, so also their final cause or object is the holiness, the purity and the charity of these very souls; God chooses this means of divine revelation and vision in order to gain this end.

618. 1 do not therefore say here, that revelations and visions are the indispensable and necessary means for the making of the saints and the perfect; many are such by other means, irrespective of these benefits. But, even supposing this truth, that the concession or denial of these particular gifts depends solely upon the divine will, it is nevertheless also a fact that on our part and on the part of God there may be certain reasons of propriety which induce God to communicate them more frequently to his servants. The first among several is, that the most proper and convenient means of rising to eternal things, entering into them, becoming spiritualized, and arriving at the perfect union of the soul with the highest Good, is the supernatural light concerning the mysteries and secrets of the Most High, which comes from revelation and vision granted to it in solitude and in its excesses of mind. For this purpose the Lord himself invites the soul with many promises and caresses, as is often times shown in holy Scripture and especially in the Canticles of Solomon.

619. The second of these reasons of propriety concerns the Lord: for love is impatient to communicate its favors and its mysteries to the beloved and to the friend. "I will not now call you servants, nor treat you as servants," our Lord, the Master of truth said to the Apostles, "for I have manifested to you the secrets of my Father," (John 15, 15). And Moses says of himself, that God spoke to him as a friend with a friend (Exodus 23, 11). The holy Ancestors, Patriarchs and Prophets, received from the Holy Ghost not only general revelations, but many other private and particular ones, and these were tokens of the love in which God held them, as is seen from the petition of Moses to allow him to see the face of God. (Exod, 23, 13). The same is shown by the names, which the Almighty applies to the chosen soul in calling it spouse, friend, dove, sister, perfect, beloved, beautiful, etc. (Cant. 4, 8, 9; 2, 10; 1, 14 et passim). All these titles, though betokening much of the force of divine love and its effects, yet fall far short of that which the supreme King operates in those whom He wishes thus to honor; for the Lord is mighty to do all that He desires; and He alone knows how to desire as a Spouse, as a Friend, as a Father, as the highest and infinite Good, without limit or measure.

620. The truth loses nothing of its force by its not being intelligible to carnal wisdom: nor by the deceptions of carnal prudence, through which some souls have been led into false visions and revelations forged by the devil in the garb of light. This deception has been more frequent in women on account of their ignorance and their passions; however, it fell also upon many men, who sought to appear virtuous and wise. In all of them it has arisen from an evil root. I do not speak of those who with diabolical hypocrisy have feigned false and apparent revelations, visions and raptures; but I speak of those who have been deceived by lying visions through the agency of the devil, although such things do not happen without sin in consenting thereto. Of the former it can be said, that they deceive, and of the latter, at least in the beginning, that they are deceived; for the ancient serpent, knowing them to be little mortified in their passions and little practiced in the interior perception of the divine things, implants into them with astute subtlety a proud presumption, that they are much favored by God. The devil robs them of their humble fear and inspires them with vain curiosity to know high things by revelation, to be favored with visions, and to be distinguished in such things above other men. Thereby they open the gates for the entrance of satan, he fills them with deceitful and false illusions, far distant from divine truth, yet having the appearance of truth in order to conceal his poison and deceive the soul.

621. The way to avoid such dangerous deceit is to live in humble fear and not to aspire to high things (Rom. 11, 20) ; not to judge of our advance in the tribunal of our inclinations and not to trust to our own prudence; to leave judgment to God, his ministers, and well informed confessors, who will search into the intention of our acts. Then it will soon become known, whether the soul desires these favors as a means of virtue and perfection or in order to obtain honor among men. The most secure path will always be not to desire them, and always to fear the danger which at all times is great and more so in the first beginnings. For the sensible sweetness of devotion, even when it comes from the Lord and when it is not an imposture of the devil, is not given because the soul is already capable of the solid food of his greater favors and secrets; but it is given as the food of the little ones, in order to draw them away with greater earnestness from the faults and induce them to greater self-denial in sensible things; not at all in order to make them imagine that they are advanced in virtue. Even raptures, which spring from admiration, suppose ignorance rather than special love. As soon as our love becomes ecstatic, fervent, yearning, quickened, full of activity and inaccessible, impatient of any other presence except that of its Beloved, and if besides all this, it has a full command over all the affections of the heart; then the soul begins to be rightly disposed to receive the light of mysterious revelations and of divine visions; and so much the better will it be disposed toward receiving them, the more it esteems itself unworthy of the reception of even much smaller favors. Wise men will not be surprised that women have been so much favored in these gifts; for besides being more fervent in their love, God also favors them for being the weakest among creatures and so much the more appropriate witnesses of his power. Women also are more wanting in the acquired science of theology than learned men, except when the Most High infuses that science in order to illumine their weak and uninformed judgment.

622. Having established these principles, we must acknowledge that in most holy Mary, even if there were no other special reasons, the revelations and visions of the Most High were more exalted, more wonderful, more frequent, and more divine than those of all the rest of saints. These favors, just like all the gifts, must be measured by her dignity, her holiness, purity, and also by the love, which her Son and the blessed Trinity cherished towards Her, who was the Mother of the Son, the Daughter of the Father, and the Spouse of the Holy Ghost. In proportion to the greatness of these prerogatives were also the influxes of the Divinity: Christ and his Mother being infinitely more beloved than all the rest of the angels and men. The divine visions enjoyed by our sovereign Queen can be divided into five grades or kinds, and I will describe each one of them, as far as has been revealed to me.

The highest and most excellent of all her visions were those of the beatific vision of the divine Essence, for in her state of pilgrimage She many times enjoyed the unveiled vision of the Divinity. I shall mention all these visions in the course of this history according to the time and occasion in which She enjoyed this supreme privilege of a creature. Some doctors are in doubt, whether the other saints have reached this state of seeing the Godhead clearly and intuitively while yet in mortal flesh; but whatever may be their uncertainty about such visions in regard to other saints, no such doubt can be entertained in regard to the Queen of heaven, and it would be an injury to Her, if we were to measure her favors with the common measure of the saints. Many more favors and graces than were even possible in them actually were consummated in the Mother of grace, and it is at least possible that beatific vision can take place in men yet in their pilgrimage, whatever may be the mode in which this happens. The first requisite of a soul, which is to see God face to face, is a degree of sanctifying grace most exalted and far above the ordinary. Now the degree of sanctifying grace, which Mary reached from the first moment of her existence, was superabundant and of such perfection, that it exceeded that of the highest seraphim. In addition to sanctifying grace, there must be great purity of all the faculties, without a shadow of guilt or the least inclination to sin. Just as a vessel, which has contained any impure liquid and which is to be filled with another pure substance, must be cleansed, washed and purified until not a taste or odor of the former remains so as not to infect the new substance: so all traces of sin (and much more of actual sin) contaminate and infect the soul. And because all these effects make the soul unfit for divine bounty, it must be prepared before it can be united with God by the intuitive vision and beautifying love. It must be cleansed and purified, so that not a vestige of the odor, or the taste of sin remains, nor any traces of vicious habits or inclinations consequent thereon. This applies not only to the effects and stains of mortal, but also of venial sin, all of which cause in the soul a special turpitude, like to that, which, according to our way of understanding such things, ensues, when a foul breath covers and obscures the clearness of crystal: all its brightness and purity must first be restored to the soul before it can see God face to face.

624. Moreover, besides this purity which is as it were the negative cleansing of the nature of him who is to enjoy the vision of God, it is necessary to cauterize the infection of original sin, so that it is entirely extinct and neutralized, as if it had never existed in the creature. Thus all trace or inward cause inclining it to any sin or imperfection must first be done away with, and the entire free will must, as it were, be made incapable of everything, which in any way is opposed to highest sanctity and goodness. Hence, on account of what I shall mention afterward, it will be easily understood, how difficult it is for the soul to attain the necessary condition for the clear vision of God in mortal flesh; and that it can be conceded to the creatures only with great circumspection, for most important reasons, and after great preparation. According to my understanding there are two kind of incongruities and divergences of the sinful creature in regard to the divine nature. The first consists in this, that God is invisible, infinite, a pure and simple act, while man is a corporeal, earthly, corruptible and coarse substance. The other incongruity is caused by sin, which is immensely distant from the divine goodness, and this entails a greater divergence and alienation than the first. But both of them must be done away with before such extremes can be united, and before the creatures can rest in this supreme manner in the Deity and before it can assimilate itself with God so as to see and enjoy Him as He is (I John 3, 2).

625. All the requisites of immaculate purity and transparency, excluding all sin and imperfection, were possessed by the Queen of heaven in a much higher degree than even by the angels; for She was touched neither by original nor by actual sin, nor by any of their consequences. In this regard divine grace acted more powerfully in Her, than was merited by the impeccable nature of the angels, and in Mary there was no disproportion nor any obstacle of sin, which could retard the vision of God. On the other hand, besides being immaculate, the grace given to Her in the first instance exceeded that of the angels and saints, and Her merits were in proportion to that grace. By her first act She merited more than all the others, even by their most perfect and consummate acts, which they have performed in order to reach beatific vision. Therefore, if it is just, that in the other saints the reward of glory merited by them be deferred until the end of their mortal life: it does not seem against justice, that this law was not followed so strictly in regard to most holy Mary and that the most high Ruler should and really did proceed differently with Her during Her mortal existence. The most blessed Trinity would not suffer such a long delay in regard to Her, and manifested Itself to Her many times: since She merited it above all the angels, seraphim and saints, who, having less grace and merits, are enjoying the supreme beatitude. Moreover, there was another reason why the Divinity should manifest Itself dearly to Her: namely, since She was elected to be the Mother of God, it was appropriate, that She should know by fruition and experience the treasure of the infinite Deity and see Him face to face as her God, whom having enjoyed, She was to clothe in mortal flesh and bear about in her virginal womb, and whom She was afterwards to treat as her Son and as her God.

626. Even with all the aforesaid purity and sinlessness and with the addition of sanctifying grace, the soul is not yet worthy or capable of the beatific vision, since still other dispositions and divine operations are required. With these the Queen of heaven was furnished whenever She enjoyed this vision and hence they are much more necessary to any other soul, that is to be thus favored in mortal flesh. After the soul has reached the state of purity and sanctification above described, the Lord adds a finishing touch as of a most spiritual fire, which refines and chases it as fire does the gold, or as Isaias was purified by the seraphim (Isaias 6, 7). It has two effects in the soul: first it spiritualizes and separates in it (according to our mode of understanding) the dross and earthliness connected with its present existence and its union with the bodily matter. Secondly it fills the soul with a new light, which scatters, I do not know what obscurity and darkness, just as the light of the morning scatters the darkness of night. This light takes possession, leaves the soul clarified and replenished with new splendors of a divine fire, producing still other effects in the soul. For if it is guilty or has been guilty of any sins, the soul deplores these sins with incomparable sorrow and contrition, with a sorrow, that cannot be equaled by any other human sorrow, for all are very little in comparison with it. At the same time it feels another effect of this light: it purges the understanding of all the images impressed upon it by the sensible and visible things of earth. For all impressions and images, acquired by the senses distort the intellectual vision and serve only as a hindrance to the clear vision of the supreme spiritual essence of God. Therefore it is necessary to clear and evacuate from the faculties all these earthly idols and images. Not only is this necessary, in order that the soul may see God clearly and intuitively, but equally so, in order to see Him abstractively.

627. In the soul of our most pure Queen, there was no fault to deplore, no after-effects of the sensible operations, no dependence upon the body, and therefore these illuminations and purifications immediately wrought the other effects, beginning to elevate her nature to a condition not so far removed from the ultimate supreme End. In addition to this they caused in this most pure soul new sentiments and movements of humility and knowledge of the nothingness of the creature in comparison with the Creator and his blessings. Thus her inflamed heart was incited to many other heroic acts of virtue. Like effects are produced in a corresponding degree in other souls, who are to be prepared for the visions of the Deity.

628. Our curtailed insight might well hold that the foregoing preparations are sufficient for being admitted to the beatific vision; but they are not: still another quality is wanting, a divine emanation or light, the light of glory. This new cleansing, though it is similar in nature to those already spoken of, is altogether different from them in its effects. For it raises the soul to a very high and serene state, where, in greatest tranquillity, it enjoys the sweetest peace, which is not felt in connection with the first mentioned purifications, For in those the pain and bitterness of sin is still felt, if the soul was guilty of any, and if not, then there remains still the earthly weight of our lower nature. These effects are not compatible with the close approach and assimilation to the supreme blessedness. It seems to me that the first purifications serve to mortify, and that, which I am now referring to, serves to revivify and heal nature. God proceeds in these things like the painter, who first delineates the image, then applies the ground colors, and at last puts on the finishing touches, so that the picture comes to light well defined.

629. Over and above all these purifications, preparations and their admirable effects, God adds still a last one, which is the light of glory by which the soul raises itself to attain and enjoy the beatific vision of God. In this light the Godhead manifests Itself, for without this light God cannot be seen by any creature. Since the natural powers of the creature cannot attain to this light and these preparations, therefore it is impossible to see God by the natural faculties alone, for all this far exceeds the forces of nature.

630. With all this beauty and adornment the Spouse of the Holy Ghost, the Daughter of the Father, and the Mother of the Son, was furnished for Her entrance into the chamber of the Divinity in order to enjoy from time to time the beatific vision and intuitive fruition. And as these favors were given to Her according to the measure of her dignity and grace, therefore it is impossible to encompass the godlike proportions of her enlightenment by the reasoning powers, or the thoughts of a creature, and much less of an ignorant woman. Still less can the joys of her soul be estimated or calculated, when it was thus exalted above all that is most supreme in the highest seraphim and saints. If in regard to all the just, even the lowest of those who enjoy God, it is infallibly true, that neither eye has seen, nor ears heard, nor mind conceived, what God has prepared for his elect (I Cor. 2, 9), what must be the enjoyment of the greater saints? And if the same Apostle who says this confesses that he cannot repeat, what he had heard (II Cor. 12, 4), what shall we, in our narrow limitation of powers, be able to say of the Saint of the saints, the Mother of Him, who is the glory of the saints? Next to the Soul of her most holy Son, who was man and true God, She was the one, who knew and saw the greatest mysteries and sacraments in those infinite and hidden immensities of the Divinity. To Her more than to all the blessed in their entirety were thrown open the infinite treasures, the expanding vastnesses of that inaccessible Being, unlimited by any beginning or end. She, as the City of God, was inundated by the ecstatic torrents of the supreme Being, overwhelming Her with the impetuous waves of wisdom and grace, spiritualizing and impregnating Her with the spirit of the Divinity.

The second kind of divine vision enjoyed by the Queen of heaven was the abstractive, which is very different and much inferior to the intuitive; it was more frequent in Her, though not daily or continual. This kind of knowledge or vision is communicated by the Most High without unveiling Himself directly to the created mind, but through a certain veil or species, by means of which He becomes manifest. Because of this intervening medium between the faculty and its object, this kind of vision is very much inferior to the clear and intuitive vision. It does not involve the real presence, though it presupposes it intellectually in an inferior way. Although the creature knows that it is nigh to the Divinity and discovers the attributes, perfections and mysteries, which as in a mirror of the will, God wishes to show and manifest, yet it does not feel and is not aware of his presence so as to enjoy Him with complete satiety.

632. Nevertheless this is a great, rare and, next to the clear vision, a more excellent favor than any other. Although it does not require the light of glory, but only the light appropriate to the species themselves, and not even the ultimate disposition and purification proper to the light of glory; yet all the other preparations antecedent to the intuitive vision, must go before it; for by them the soul enters into the antechambers of the house of the eternal God and Lord (Psalm 45, 5). The effects of this kind of vision are admirable, for besides the exalted state which it presupposes in the soul and which raises it above itself (Thren. 3, 28), it inebriates the soul (Psalm 35, 9) with an ineffable and an inexplicable delight and sweetness, inflaming it with divine love, transforming it and causing a forgetfulness of and an aversion toward all earthliness and toward itself, so that already the soul does not any more live in itself, but in Christ and Christ in it (Gal. 2, 20). Besides all this there remains after this vision in the soul a light, which, if not lost by negligence and carelessness, or by some sin, will always accompany it to the highest pinnacle of perfection, teaching it the most secure paths to eternity and resembling the perpetual fire of the sanctuary (Lev. 6, 12) or the beaconlight of the citadel of God (Apoc. 22, 5).

633. These and other effects were caused in our sovereign Queen by abstractive vision and to such an eminent degree, that I cannot give an explanation of my concept in words. But some idea will be obtained, if we consider the condition of that most pure soul, in which there was not the least hindrance, either of lukewarmness, nor of the least defect, no indolence or forgetfulness, no negligence or ignorance, nor the least inattention; but in which on the contrary was the fullness of grace and of ardent love, unfailing diligence, perpetual and unceasing praise of the Creator, the utmost solicitude and readiness to give Him glory, and a preparation which allowed the powerful hand of God to operate without opposition or hindrance whatever. She was favored with this kind of blessed vision in the first moment of her Conception, as I have already related before (Supra, No. 228, 236, 311, 382, 388; infra, 731, 739; Part II 6-101; Part II 537), and will relate afterwards many times in the course of her most holy life.

The third kind of divine visions and revelations enjoyed by the most holy Mary were the intellectual ones. Although abstractive visions or the visions of the Divinity may be called intellectual visions, yet for two reasons I have mentioned them especially and placed them in a higher order. First, because the object of the abstractive visions is altogether supreme among intellectual things, whereas the range of these more ordinary intellectual visions extends to many various objects, since they include the material and the spiritual things, and the entire field of intellectual truths and mysteries. The second reason is, because the abstractive visions of the divine Essence are brought about by the most exalted and supernaturally infused species or images of the being of God; whereas the common revelations and the intellectual visions take place in diverse ways; sometimes the intellectual images of the objects revealed are all infused; at other times not necessarily all the subject-matter of the revelations is infused; because then the same species or images, which the imagination or phantasy already possesses are sufficient for the revelation. For the understanding, endowed with a new light and a supernatural power, can apprehend the mysteries of God from imaginary images, as happened with Joseph in Egypt (Gen. 40, 41), and with Daniel in Babylon (Dan. 1, 24). This kind of revelation was given to David; and next to the knowledge of the Essence of the Deity, it is the most noble and secure. For neither the demons nor the angels can infuse this supernatural light into the understanding, since they can only cause images and phantasies in the imagination.

635. This form of revelation was common among the holy Prophets of the old and the new Testaments; for the light of perfect prophecy which they possessed, terminated in the understanding of some hidden mystery; and without this intelligence, or intellectual light, they would not have been perfect prophets, nor would they have spoken prophetically. Therefore, they that do or say something prophetical, as for instance Caiphas and the soldiers refusing to divide the garment of Christ our Lord (John 11,49; 19, 24), although they are urged to these things by divine impulse, are not prophets in the perfect sense; for they do not speak prophetically, that is with divine intelligence and light. It is even true that the holy Prophets, who are prophets in the real sense, and who call themselves seers on account of the interior light by which they see secret things, can perform some prophetic actions without knowing all the mysteries included therein, or even without knowing any of the mysteries; but in such cases they are not to be called prophets in the same sense, as when they prophesy with a supernatural understanding of things. This kind of revelation is of many different grades, which cannot here be explained; and although the Lord can communicate it irrespective of charity, of grace and virtue; yet ordinarily it is accompanied by them, as in the Prophets, Apostles and the just, and this happens both when He manifests his secrets to them as friends, and also when the intellectual visions or revelations are given for the advantage and greater advancement of those who receive them, as I have said above (No. 616). Therefore these revelations demand a very excellent predisposition in those souls who are to be raised to them, and ordinarily God does not communicate them, except when the soul is in the state of quiet and peace, withdrawn from the earthly things and well ordered in its faculties for the workings of the divine light.

636. In the Queen of heaven these intelligences or revelations were vastly different from those which are proper to the Saints and Prophets; for her Highness enjoyed them continually, both in habit and in act, whenever She was not enjoying other more exalted visions of the Divinity. Moreover the clearness and the extent of this intellectual light and all its effects were incomparably greater in most holy Mary. For of the truths, mysteries and sacraments of the Most High, She knew more than all the holy Patriarchs, Prophets, Apostles, and more even than all the angels combined; and She understood more profoundly and clearly, more unerringly and securely all that She did know. By means of this intelligence She penetrated to the very being of God and to his attributes as manifested in the very smallest of his works and creatures. Not one of them existed in which She did not perceive the participation of the greatness of the Creator and his divine foresight and providence. Most holy Mary alone could in the fullest sense say of Herself that the Lord had manifested to Her the uncertain and occult things of his wisdom (Psalm 50, 8) as recorded by the Prophet. It is impossible to describe the effects of this intelligence in the sovereign Lady; this whole history must serve in a manner to declare them. In other souls they are of wonderful advantage and efficacy, for they illumine in the highest manner the understanding, inflame the will with incredible ardor, they undeceive, disentangle, elevate and spiritualize the creature, and at the same time they seem to lighten and subtilize even the gross and emburdened earthly body in holy emulation with the soul. The Queen of heaven enjoyed in these visions also another privilege, of which, however, I will speak in the following chapter.

637. In the fourth place must be mentioned the imaginary visions, which are produced by sensible visions, raised or set in motion in the imagination or phantasy. They represent the object in a material or sensitive manner, in the same way as are represented those things we see, hear, touch or taste. By means of this kind of vision the Most High manifested to the Prophets of the old Testament great mysteries and sacraments. Such happened especially with Ezechiel, Daniel and Jeremias, and under the influence of similar visions the evangelist saint John wrote the Apocalypse. Since these visions partake so much of the sensible and corporal element, they are much inferior to the ones spoken of under the preceding heading. On this same account the demon can reproduce them in appearance by exciting phantasms of the imagination; he does not, however, reproduce them in reality, being the father of lies. Therefore it is necessary to beware of these kind of visions and to examine them in the light of the teachings of the saints; for if the demon perceives any cupidity toward them in the soul during prayer or devotions, and if God permits, he can easily work deception. Even some saints, though dreading the dangers of such visions, were nevertheless entangled in them by satan in his assumed light, as is related in their lives for our instruction and warning.

638. The one in whom these imaginary visions and revelations were without any danger and entirely secure and divine, was most holy Mary, whose interior light could not be obscured or invaded by the astuteness of the serpent. Our Queen was favored with many such visions, for of this kind were those which manifested to Her many of the actions of her most holy Son while absent, as we shall see in the sequence of her life (Part II, Chap. 23, 24, 25, Book V). She also perceived in imaginary visions many creatures and mysteries, whenever the Most High so dispensed it according to his will and providence. And since this and many benefits received by the sovereign Princess of heaven were ordained for most high ends, not only for the advancement of her own sanctity, purity and merits, but also for the advantage of the Church, of which this great Mother of grace was to be a Teacher and a Cooperatrix in Redemption, the effects of these visions and her understanding of them were admirable and they were invariably accompanied by incomparable proofs of the glory of God, and of new and increasing gifts and graces in the soul of most holy Mary. Of the effects of these visions in other creatures I will speak immediately below; for of these and the next kind of visions, the same can be said as far as their effects in other souls are concerned.

639. The fifth and lowest order of visions and revelations are those which are perceived by the corporeal and exterior senses, and that is the reason why they are called corporeal, although they can be brought about in two different ways. The one kind are truly and properly called corporeal visions, when in a visible and quantitative body some supernatural being appears to the sight or touch, be it God, a saint, or the demon, or a soul and the like; such body being formed for that very purpose by the ministry and power of good or of bad angels from the ether or from the phantasms, which, though it is no true or natural body of the thing represented by it, yet is truly a quantitative body constructed from the ether in external dimensions. The other kind of corporeal visions are such in an improper sense, rather an illusion of the sense of sight; for they are only an image of the object, its coloring, etc., which an angel can make visible by an alteration of the intervening air. The one that sees it thinks that he looks upon a real body actually present, though there is no such body, but only an empty image, by which the senses are imperceptibly fascinated. This kind of illusory visions of the senses is not proper to the good angels nor to divine revelation, although they are possible to God and the angels; such might have been the voice which Samuel heard. But they are a favorite ruse of the demon, on account of their deceptiveness, especially in regard to the sight. Therefore, and because the Queen never had these kind of visions, I will speak only of the truly corporeal visions, such as She really enjoyed.

640. In the holy Scriptures are many instances of corporeal visions granted to the saints and Patriarchs. Adam saw God represented in the form of an angel (Gen. 3,8) ; Abraham saw three angels (Gen. 17, 1); Moses saw a bush, (Exod. 3, 2) and many times the Lord himself. Likewise others, who were sinners, have had corporeal or imaginary visions: as for instance Cain (Gen. 4, 9), Baltassar (Dan. 5, 5), who saw the hand on the wall: then imaginary images, as for instance Pharao (Gen. 41, 2) in the vision of the cows; Nabuchodonozor, that of the tree and the statue (Dan. 4, 12, 2, 1) and other recorded in the holy Scriptures. These instances prove that in order to see corporeal and imaginary visions sanctity is not required in the subject. But it is true nevertheless, that they who obtain such an imaginary or corporeal vision, without receiving therefrom any light or intelligence, cannot be called Prophets; nor can they be said to receive a true revelation, but only those who receive the necessary understanding of the vision, as Daniel says (Dan. 10, 1). Thus Joseph and Daniel were Prophets, not however Pharao, Baltassar, Nabuchodonosor. Moreover those are the more important revelation and visions, which are accompanied by a higher intelligence, although, to judge from outward appearances, others may be called higher, namely, those which represent God or the Mother of God, and the saints according to their station.

641. It is certain that in order to receive corporeal visions it is necessary that the senses should be prepared. The imaginary ones are often sent by God in sleep, as for instance in the vision of Joseph, the husband of most holy Mary (Matth. 1,,20), of the Magi Kings (2, 12) of Pharao (Gen. 41,2), etc. Others can be perceived while the senses are in their full natural activity, this not being repugnant. But the ordinary and co-natural manner of receiving the corporeal as well as the intellectual visions, is during some rapture or ecstasy of the external senses; for in such a state the interior faculties are more collected and prepared for the perception of high and divine things. Yet the exterior senses are apt to be a hindrance less to the intellectual visions than to the imaginary ones, the latter having more affinity for exterior things than the acts of the intellect. Therefore it often happens, whenever the intellectual revelations are not infused species, or when the affections do not suspend the action of the senses, that most high intelligences of great and supernatural mysteries are conferred without the cessation of the activity of the senses.

642. In the Queen of heaven this happened many times and even frequently. For, though She was enraptured during many of the beatific visions, (which in ordinary mortals is always required), and also during her intellectual and imaginary visions; yet, even while She was in the full use of her senses, She received higher revelations and intelligences than all the saints and Prophets in their greatest ecstasies. Nor in any way did her exterior senses disturb her imaginary visions. For the great heart of Mary, so full of wisdom, was not embarrassed by the sentiments of admiration and love, which are wont to take away the sensible activities of the other saints and Prophets. This was true of her corporeal visions, as is evident from the Annunciation of the message by the archangel Gabriel (Luc. 1, 18), and although the Evangelists give no other instance in the course of her most holy life, prudent and Catholic judgment cannot doubt that they did happen at other times, for the Queen of the heavens and of the angels was to be served by her vassals, as we shall relate later on (No. 758) when we describe the continuous service of her angelic guard, and of other angels appearing in corporeal and visible form. It happened also in another way, as we shall see in the following chapter.

643. Other souls must be very circumspect and careful in regard to these corporeal visions, since they are subject to dangerous deceptions and illusions coming from the ancient serpent. Those who never seek them avoid a great part of this danger. If the soul is free from such desire and from other disorderly affections, and if then any corporeal or imaginary visions should happen, it must be very cautious before performing and executing that, which is enjoined by those visions: for it is a very bad sign and savoring of the devil's influence, if, without any deliberation or counsel, it immediately believes and obeys; since the good angels, who are our teachers in matters of obedience, truth, prudence and holiness, do not urge such a course of action. There are also other indications and signs, generally accompanying the causes and the effects of such visions, which will securely guide souls as to their truthfulness or their falsity. But I will not enter into these matters, in order not to be led away from my purpose; and besides, I submit myself in these things to the doctors and teachers of the spiritual life.

My daughter, in the enlightenment, which thou hast received in this chapter, thou hast a certain rule of action in regard to the visions and revelations of the Lord, and it inculcates two precautions. The one consists in thy subjecting these relations to the examination and the judgment of thy confessors and superiors, asking the Most High with a lively faith, that He give them light to understand his divine will and truth to instruct thee fully therein. The other consists in questioning thy own heart and observing the effects of these revelations and visions, prudently trying to assure thyself against any error. For the divine influence, which accompanies them, will urge and draw thee on, inflaming thy heart to chaste love and reverence of God to acknowledgment of thy littleness, to abhorrence of the earthly vanities, to desire of being despised by creatures, to joyful suffering, to love of the cross and an earnest and generous acceptation of it; it will move thee to seek the last place, to love those that persecute thee, to fear and abhor sin, even the slightest, to aspire to the purest, the most perfect and refined in virtue, to deny thyself thy own inclinations, and to unite thyself to the highest and truest good. When He thus teaches thee the most holy and perfect things of the Christian law and excites thee to imitate Him and me, then thou wilt have infallible signs of divine truth revealed to thee by the Most High in these visions.

645. And in order that thou, dearest, mayest execute this doctrine, which thou hast received through the kindness of the Most High, do not ever forget it, and do not lose sight of the blessing of having been instructed by Him in these things with so much loving caresses; renounce all human esteem and consolation, all the delight and pleasure of the world. All that thy earthly inclinations demand, refuse to thyself, although it may be small and licit in itself; turn thy back on all sensible things, seeking only to love and to suffer. This is the science and divine philosophy taught thee by the visits of the Most High and in it thou wilt feel the force of the divine fire, which should never through thy fault and thy negligence, be allowed to become extinguished in thy bosom. Be alert, dilate thy heart, gird thyself with fortitude in order to be commissioned with great undertakings and be able to accomplish them. Be constant in thy faith regarding these admonitions, believing in them, esteeming them and writing them in thy soul with a humble and loving affection of thy heart, as being sent in faithful solicitude by thy Spouse and transmitted to thee by me, thy Teacher and Mistress.

DESCRIPTION OF ANOTHER KIND OF VISIONS AND COMMUNICATIONS
WHICH THE MOST HOLY MARY ENJOYED WITH THE HOLY ANGELS OF HER GUARD

Such is the force and efficacy of God's grace, and of his love excited in the creature, that it can blot out in it the very images of sin and the earthly nature of man, (I Cor. 15,49) and form in it a new being and celestial image, whose conversation is in heaven (Philip 3, 20), understanding, loving and operating not any more as a creature of earth, but as a being celestial and divine; for, the force of love ravishes the heart and soul by which the creature lives, sacrificing and transforming them to that, which it loves. This Christian truth, believed by all, understood by the learned, and experienced by the saints, must be conceived as fulfilled in our great Queen and Lady in so privileged a manner, that neither by the example of what was experienced by the saints, nor by the intellect of the angels, can it ever be comprehended or explained. Most holy Mary as being the Mother of the Word, was Mistress of all creation; but being a faithful representation of her onlybegotten Son, She in imitation of Him made so little use of creatures, of which She was Mistress, that none ever used them less than She, for She excluded all that was not absolutely necessary for the service of the Most High and for the natural life of her most holy Son and of Herself.

647. To this forgetfulness and withdrawal from all earthly things corresponded her intercourse with heaven; this again was proportionate to her dignity of Mother of God and Queen of heaven, all earthly intercourse being thus transformed into the heavenly. It followed as a natural consequence, that the Queen and Mistress of the angels enjoyed singular privileges in regard to the attention paid to Her by the heavenly courtiers, her vassals, and She treated and conferred with them in a more exalted manner, than all the other human creatures, how holy so ever they may be. In the twenty-third chapter of the first book I have said something of the diverse ordinary visions in which the holy angels and seraphim, who were destined and selected for her guard, manifested themselves to our Queen and Mistress. And in the foregoing chapter I explained in general the manner and form of the divine visions conceded to Her, having been careful to keep in mind that in all their wide range and sphere they were supremely exalted and divine in their nature, their manner, and their effects upon her most holy soul.

648. In this chapter I will treat of another kind of vision, more singular and privileged still, which the Most High granted to most holy Mary and by which She communicated with and visibly treated with the holy angels of her guard and with the rest, who, in behalf of the Lord, visited Her on diverse occasions. This mode of vision and intercourse was of the same kind as that by which each one of the supernal spirits knows the others as they are in themselves, without any other image to move the intellect than the very substance and nature of the angel thus known. The superior angels illumine the inferior, making known to them the hidden mysteries which the Most High reveals and manifests immediately to the higher angels for transmission to the lowest; for this manner of communicating with them is befitting to the greatness and infinite majesty of the highest King and Governor of all creation. From this it can easily be seen, that this most orderly illumination and revelation is a favor which is superadded to the essential glory of the holy angels. For the essential glory they obtain immediately from the Divinity, each one receiving the vision and fruition of God according to the measure of his merits. One angel cannot create essential happiness in another by illuminating him or revealing to him a mystery; for the one who is illuminated would not thereby see God face to face, without which he cannot be in beatitude or attain to his last end.

649. But since the Object is infinite and is like a voluntary mirror, there are infinite secrets and mysteries, (besides those which pertain to beatific knowledge), which God can reveal to the saints and which He reveals to them especially in the government of his Church in the world; in these revelations He follows the course, which I am explaining. As these revelations are outside of the essential glory, the want of these revelations cannot be called ignorance in the angels or a privation of knowledge; but it is called nescience or negation; while revelation is called illumination, or a purgation or purification of that nescience. According to our mode of understanding it might be compared to the process which takes place, when the rays of the sun pass through many crystals in succession, making all partake of the same light from the first to the last, and reaching first those that are more immediately neighboring to the light. Only one difference must be noted in this comparison; that the prisms or crystals are entirely passive in this process in respect to the rays, without having any more activity than that given by the sun, which illumines all by one operation; but the holy angels are passive in receiving the enlightenment and active in communicating it to their inferiors; and moreover they communicate their light with praise, admiration and love, all derived from the supreme Sun of justice, the eternal and immutable God.

650. Into this admirable and divine order of revelation the Most High introduced most holy Mary, so that She might enjoy these privileges, which the courtiers of heaven possessed as becoming their nature. For this purpose He appointed the seraphim, whom I have mentioned in the fourteenth chapter of the first book, because they were supreme and nearest to the Divinity; also other angels of Mary's guard performed the same office, whenever, according to the divine will, it seemed befitting and necessary. The Queen of angels and men knew all these angels and others as they are in themselves, without dependence upon the senses or the phantasy, and without any hindrance from the mortal or earthly body. Through this vision and knowledge the seraphim and other angels of the Lord illuminated and purified Her, revealing to their Queen many mysteries, which for that very purpose they had learned from the Most High. And although this kind of illumination and intellectual vision was not continual in most holy Mary; it was very frequent, especially when, in order to give Her opportunity for more merits and divine movements of love, the Lord hid or absented Himself from Her, as shall be described afterwards (Infr. 725, Part II 719,720). On such occasions He made use of the mediation of the angels, allowing their enlightenment to proceed in its order until it was communicated to their Queen.

651. This mode of illumination did not derogate from the dignity of the Mother of God and of the Mistress of the angels; for in the conferring of these benefits, the mode of their participation was not to be determined by the dignity and sanctity of our sovereign Queen, since in that She was superior to all the angelic orders; but it was determined by the present state and condition of her nature in which She was inferior; for She was yet a wayfarer and of a human, bodily and mortal nature. By these illuminations She was to be raised to the angelic operation and estate though yet living in mortal flesh and subject to the natural use of the senses, and it was a great privilege, yet entirely proper to her sanctity and dignity. I believe that the hand of the Most High has extended this favor to other souls in mortal life, although not so frequently as to his most holy Mother, nor with such a plenitude and under such exalted conditions as in Her. If many doctors (not without good reason) conceded that saint Paul, Moses, and other saints have enjoyed beatific vision, it is credible, that other earthly wayfarers have shared this kind of knowledge of the angelic nature; for this favor is no more than to see intuitively the angelic substance. In regard to clearness, this vision corresponds to the one which I have first mentioned in the foregoing chapter, and in regard to the intellectual qualities it corresponds to the third mentioned in the same place, although it does not proceed by means of imprinted images.

652. The truth is, this privilege is not ordinary or common but very rare and extraordinary; and therefore it demands in the soul a great preparation and purity of conscience. It is incompatible with earthly affections, voluntary imperfections, or any leaning toward sin: for in order that the soul may enter into the angelic order it must lead a life more angelic than human; since if this supernal assimilation and sympathy is wanting, the union of such extremes would imply a monstrous disproportion. With the divine grace, however, the creature (although yet in earthly and corruptible body) can deny itself all that is demanded by its passions and inclinations, die to all visible things, eject from its memory all images of them, and live more in the spirit than in the flesh. And when it arrives at the enjoyment of true peace, tranquillity and quiet of spirit, which cause in it a sweet and loving serenity in the possession of the highest Good, then it is less incapable of being raised to the vision of the angelic spirits by intuitive clearness, of receiving the divine revelations, which they communicate to each other, and of experiencing the admirable effects of this kind of vision.

653. If those which our sovereign Queen received, correspond to her purity and love, their value cannot be estimated by men. The light communicated to Her in these visions of the seraphim is beyond human comparison; for to a certain extent the image of the Divinity is flashed from them, as from most pure spiritual mirrors, in which most holy Mary perceived it in all its infinite attributes and perfections. Also the glory, which the seraphim themselves enjoyed, was manifested to Her in an admirable manner by some of its effects; for as She saw intuitively the essence of the angels, She knew much of its secrets. By the insight into these things She was entirely inflamed and enkindled with divine love and many times wrapt in wonderful ecstasy. Hence in union with the seraphim and the angels She broke forth in canticles of praise, celebrating the incomparable glory of the Divinity, so that She excited the admiration of the heavenly spirits themselves. For though She was enlightened by them as regards the intellect, yet by her own acts of the will She left them far behind, and with a much greater force of love did She quickly ascend and arrive at union with the ultimate and the highest Good, whence She immediately received new impulses of the torrent of the Divinity (Psalm 35, 9) by which She was inundated. And if the Seraphim had not been enjoying the presence of the infinite Object, which was the beginning and the end of their beatific love, they might well have been the pupils of their most holy Queen in divine love, just as She was theirs in regard to the illumination of the mind derived from them.

654. Next to the immediate vision of the spiritual and angelic substance, the more inferior intellectual vision of the same by infused species is more common, as we said also of the abstractive vision of the Divinity. This kind of vision the Queen of heaven enjoyed sometimes, but it was not so common with Her as the one mentioned; for though in other just souls the privilege of seeing the angels and saints by means of intellectual images is very rare and precious, yet in the Queen of angels it was not necessary, because She had a more exalted intercourse and knowledge of them. She, therefore, enjoyed this inferior kind of visions only when the Lord ordained that the angels should hide themselves and when the more exalted communion with them was to be interrupted for her greater merit and practice in virtue. In such time, She saw them by intellectual or imaginary species, as mentioned in the foregoing chapter. Divine effects are produced in other souls by these visions of angels through intellectual images; for these celestial beings become known to the mind in their quality as executors and ambassadors of the supreme King, and with them the soul holds sweet colloquy concerning the Lord, and concerning all celestial and heavenly things. The whole soul is illumined, taught, directed and governed, led on and urged onward in its ascent to the perfect union of divine love, and in its efforts to practice that which is the most consummate, refined and holy in spiritual life.

Admirable, my daughter, is the love, the fidelity and the solicitude with which the angelic spirits assist mortals in their necessities; and most horrible is the forgetfulness, ingratitude and grossness on the part of men in failing to acknowledge this debt. In the bosom of the Most High, whose face they see (Matth. 8, 10) in beatific clearness, these heavenly spirits perceive the infinite paternal love of the Father in heaven for earthly men, and therefore they appreciate and estimate worthily the blood of the Lamb, by which men were bought and rescued, and they know the value of the souls thus purchased with the treasures of the Divinity. Thence arises their watchfulness and attention in securing the interests of the souls, which, on account of the value set upon them by the Most High, have been given into their charge. I wish thee to understand well, how by the ministry of these angels, mortals would receive great enlightenment, and incomparable favors from the Lord, if only they did not hinder them by their sins and abominations, and by their oblivion of this inestimable blessing. But as they block up the way, which God in his ineffable Providence has opened up for conducting them to eternal felicity, the greater part of them damn themselves, whereas, with the protection of the angels and with a proper estimate of his blessing, they could save themselves.

656. O my dearest daughter, since many men are so indifferent in attending to the paternal works of my Son and Lord, I seek in thee a special gratitude for this blessing. Since He has dealt with thee liberally in his appointment of angels for thy guard, be attentive to their intercourse and listen to their injunctions with reverence; give thyself over to their guidance, honor them as the ambassadors of the Most High, seek their favor, in order that, having been cleansed of thy sins and freed from imperfection, inflamed with divine love, thou mayest become so spiritualized, as to be fit to treat with them as their companion in the participation of the divine illuminations. These He will not withhold from thee, if thou on thy part dispose thyself in the manner I desire.

657. Since thou hast desired to know in the spirit of obedience, what was the reason that the holy angels communicated with me in so many kinds of visions, I will respond to thy desires, explaining more clearly, what thou hast understood and written with the aid of divine light. The cause of this privilege was, on the part of the Most High, his most liberal love, with which He pursued me, and on my part, it was the state of pilgrimage, in which I then found myself. For it was neither possible nor befitting, that this life should be altogether uniform in regard to the acts of virtue, by which the divine Wisdom wished to raise me above all creation. As this pilgrimage was to be performed by me as a human wayfarer, subject to the use of the senses with all its various coincidences of life in the practice of virtue, I sometimes acted altogether in a spiritual manner and without the hindrance of the senses, when the angels communicated with me as they do among themselves; at other times it was necessary for me to suffer and to be afflicted in the lower part of my soul or in my sensitive faculties; at other times again I suffered want, loneliness and interior dereliction. According to the vicissitudes of these different effects and conditions I received the favors and the visits of the holy angels. Many times then did I speak to them by intelligence, at others in imaginary species, at others in corporeal and sensible vision, according as my state and necessities demanded and the Most High ordained.

658. By all these means my faculties and senses were illumined and sanctified through the divine influences and blessings, in order that I might experience in reality all these operations and through all of them receive the influx of supernatural grace. But in regard to these favors, my dearest daughter, I wish thee to remember, that although God acted with such magnificent mercy toward me, He nevertheless followed his intention of conferring them upon me so lavishly not only because of my dignity as his Mother, but because He took into account my cooperation and disposition by which I concurred with his graces on my part. I withdrew all my faculties and senses from intercourse with created things, and rejecting all that was merely sensible and created, turned to the highest Good and centered all the powers of my will on his holy love. In this disposition of my soul I sanctified all my faculties by co-operation with these favors, visions and illuminations, having evacuated them of all human and terrestrial pleasures. So great was the reward of my works in mortal flesh, that thou canst not understand it, nor describe it with mortal tongue. The liberality of the Highest at once makes an advance payment of the blessings in this life as a pledge of those He has reserved for the eternal.

659. And although the powerful arm of God by these means wished to prepare me worthily from my Conception for the incarnation of the Word in my womb, and to sanctify and form my faculties and senses for the intercourse and communication with my Son: nevertheless, if other souls would dispose themselves in imitation of me, living not according to the flesh but according to the spirit, free and untouched by the earthly contagion, the Most High would show his fidelity to these souls as well and would not deny them his blessings and favors according to the equity of his divine Providence.

CONTINUATION OF THE HISTORY OF THE MOST HOLY CHILD MARY IN THE TEMPLE;
THE LORD PREPARES HER FOR TROUBLES, AND JOACHIM, HER FATHER, DIES

We left our sovereign Princess, most holy Mary, passing the years of her childhood in the temple, while we made a diversion to speak of the virtues, gifts and divine revelations, which She, a child in years but an adult in supreme wisdom, received from the hand of the Most High and which She put to practical use in her life. The most holy Child grew in age and grace before God and men: but always in such a proportion, that zeal exceeded the powers of nature, and that grace was measured not by her age, but by the beneficent designs and high purposes of the Divinity, whose impetuous currents sought their gathering-place and resting-place in this City of God. The Most High continued his gifts and favors, renewing every hour the marvels of his powerful arm, as if all its activity were reserved solely for most holy Mary. And so well did her Majesty correspond in her tender age to this divine influx, that She filled the heart of the Lord with a perfect and adequate complacency, and all the angels of heaven with admiration. The celestial spirits were witnesses of something like a wonderful strife and competition between the Most High and the child Princess: the divine power, in order to enrich Her, daily drawing from his treasures new and old blessings reserved solely for the purest Mary, and She, as blessed earth, not only causing the seed of the divine word to sprout and God's gifts and favors to yield fruit a hundredfold, as was the case with the saints; but exciting the admiration of all the heavens that She, a tender child, should exceed in love, thanksgiving, in praise and all virtues, the highest and most ardent seraphim, without losing time, place, occasion, or any service, in which She did not practice the highest possible perfection.

661. Even in the years of her tender infancy it was noticeable that She understood the Scriptures and She spent much time in reading them. As She was full of wisdom She conferred in her heart what She knew from the divine revelations made to her own self, with what is revealed to all men in the holy Scriptures; and therefore in her reading and private meditation She sent up continual and fervent prayers and petitions for the Redemption of the human race and for the incarnation of the Word. She read more ordinarily from the prophets Isaias and Jeremias and from the Psalms, because the mysteries of the Messias and the law of grace are more plainly expressed and repeated in these writings. In addition to what She herself understood and comprehended, She extended her knowledge by asking deep and wonderful questions, and proposing difficulties to the angels, and many times She spoke of the mystery of the humanity of the Word with incomparable tenderness, lovingly wondering, that He was to become an infant, that He was to be born of a Virgin Mother, come to manhood, as other men, suffer, and die for all the children of Adam.

662. In these conferences and questionings the holy angels and seraphim gave their answers, illuminating Her, confirming and inflaming Her virginal heart with new ardors of divine love. But they always concealed from Her her own most high dignity, although She many times offered Herself in profoundest humility as a slave to the Lord and to the happy Mother, whom He was to select for his birth into the world. At other times, interrogating the holy angels, She spoke full of admiration: "My princes and lords, is it possible that the Creator himself is to be born of a creature and shall call her Mother? That the Omnipotent and the Infinite, He that has made the heavens and is not encompassed by them, should be enclosed in the womb of a woman, and should clothe Himself with the limited human nature? He that vested in beauty the elements, the heavens and the angels is to become subject to suffering? Is it possible, that there should be a Woman endowed with our human nature, who shall be so fortunate as to be able to call Him Son, who has made Her out of nothing, and that She should be called Mother by Him, who is uncreated and who created the whole universe? O unheard of wonder! If the Author himself would not have declared it, how could earthly frailty conceive a thing so magnificent? O miracle of all his miracles! O happy eyes that shall see it and happy times that shall merit it!" To these sentiments and exclamations the angels would on their part respond, explaining these divine sacraments, in as far as they did not involve and affect her own Self.

663. Each of these high and ardent affections of humility in the child Mary was as one of those locks of the Spouse, or darts of love, with which She so wounded the heart of God, that, if it had not been befitting to wait until She had arrived at the competent and opportune age for conceiving and bringing forth the incarnate Word, his delight could not (according to our way of thinking) contain itself and would have assumed humanity at once in her womb. But although She was fit for this mystery from her childhood, as far as merits and grace were concerned, He waited in order to conceal and disguise more effectively the sacraments of the Incarnation, and in order to protect and safeguard the honor of his most holy Mother by postponing her virginal parturition to the age approaching that of married women. During this delay the Lord (according to our concept) entertained Himself with the affectionate discourses and love-canticles of his Daughter and Spouse, who was soon to be the worthy Mother of the divine Word. These canticles and hymns of our Queen and Lady, as has been shown to me by special enlightenment were so many and so exalted, that, if they were written, the holy Church would possess many more than all the Prophets and Saints have left behind; for She expressed and comprehended all that they have written, and over and above understood and expressed much more than they ever could attain. But the Most High has provided, that the Church militant should possess abundantly sufficient matter of that kind in the writings of the Apostles and Prophets; while his revelations to his most holy Mother, are preserved and written in his divine mind, afterwards to be made known to the triumphant Church in as far as shall serve for the accidental glory of the blessed.

664. Moreover the divine condescension yielded to the holy wish of Mary our Mistress that, for the increase of her prudent humility and for an example of her great virtues to mortals, the sacrament of the King should remain concealed (Tob. 12, 7), and, whenever it became necessary partly to reveal it for the service of his Majesty and the welfare of the Church, the most holy Mary proceeded with such heavenly prudence, that though She was the Teacher, She never ceased to be the most humble Disciple. In her infancy She consulted the angels and followed their counsels; after the incarnate Word was born, She looked upon the Onlybegotten as her Teacher and example in all her actions and at the close of his mysterious life and after his Ascension into heaven, the great Queen of the universe obeyed the Apostles, as we shall relate. This is one of the reasons why, in the Apocalypse, saint John the evangelist disguised the mysteries of the Lady, beneath such enigmatic words, that they can be interpreted and applied just as well to the Church militant as to the triumphant.

665. The Most High resolved, that the plenitude of the graces and virtues of the princess Mary should, as it were, anticipate the time set for reaching the apex of her merits, and that they should extend to the most difficult and magnanimous undertakings, as much as possible, even in her most tender years. In one of the visions in which the Majesty of God manifested Itself to Her, He said: "My Spouse and my Dove, I love thee with an infinite love and I desire of thee what is most pleasing in my eyes and the fulfillment of all my desires. Thou art not unaware, my Daughter, of the hidden treasure, which is contained in hardships and tribulations, so much dreaded by the blind ignorance of mortals, nor is it unknown to thee that my Onlybegotten, when He shall clothe Himself in human nature, shall teach the way of the cross as well in words as in deeds; that He shall leave it as a heritage to my chosen ones; and that He shall choose it for Himself and establish upon it the law of grace, making humility and patience in suffering the foundation of the firmness and excellence of that law. For this is best suited to the present condition of human nature, and much more so, after it has been depraved and evilly inclined by so many sins. It is also conformable to my equity and providence, that the mortals should attain and merit for themselves the crown of glory through hardships and the cross, since my Onlybegotten Son is to merit it by the same means in human flesh. Therefore, my Spouse, thou wilt understand, that, having chosen thee by my right hand for my delight, and having enriched thee with my gifts, it would not be just, that my grace should be idle in thy heart, nor that thy love should want its fruit, nor that thou shouldst be excluded from the inheritance of my elect. Hence I wish that thou dispose thyself for tribulations and sorrows for love of Me."

666. To this proposal of the Most High the invincible Princess Mary answered with a more courageous heart than all the saints and martyrs have ever shown in the world; and She said: "Lord God and my highest King, all my faculties and their operations, and my being itself, which I have received of thy infinite bounty, I hold in readiness as a sacrifice to thy divine pleasure, wishing that it be fulfilled entirely according to the desires of thy infinite wisdom and goodness. And if Thou give me any freedom of choice in regard to anything, I wish only to chose suffering unto death in love for Thee; and I beseech Thee, my only Good, that Thou make of thy slave a sacrifice and holocaust of suffering acceptable in thy eyes. I acknowledge, Lord, powerful and most liberal God, my debt, and that no creature owes to Thee so great a return, nor are all of them together so much indebted to Thee as I alone, who am so entirely unequal to the task of discharging this indebtedness to thy magnificence. But if Thou wilt admit suffering as a sort of return, let all the sorrows and tribulations of death come over me. I will only ask for thy divine protection, and, prostrate before the throne of thy infinite Majesty, I supplicate Thee not to forsake me. Remember, O my Lord, the faithful promises, which Thou hast made to our Ancestors and Prophets, that Thou wilt favor the just, stand by those who are in tribulation, console the afflicted, be a protection and a defense to them in their tribulations. True are thy words, infallible and certain are thy promises; the heavens and the earth shall sooner fall to pieces than that thy words should ever fail. The malice of the creature cannot extinguish thy charity toward those that hope in thy mercy; fulfill in me thy holy and perfect will."

667. The Most High accepted this morning offering from his tender Spouse and holy child Mary, and with a most benign countenance He said to Her: "Beautiful art thou in thy thoughts, Daughter of the Prince, my Dove, my beloved and chosen One. I accept thy desires as highly pleasing to me and I wish that as a beginning of their fulfillment thou take notice, that according to my divine ordainment, thy father Joachim must pass from this mortal to the eternal and immortal life. His death will happen shortly and He will pass in peace and shall be placed among the saints in limbo, to await the Redemption of the human race." This announcement did not disturb the royal heart of the Princess of heaven, the blessed Mary; but as the love of children for their parents is a just debt of nature, and as in this most holy Child this love had attained its highest perfection, the natural sorrow for the loss of her father Joachim could not be wanting, for She loved him with a holy love. The tender and sweet Child therefore felt, that this sorrowful compassion was perfectly compatible with the serenity of her magnanimous heart, and, working in all things with grandeur, giving nature and grace each their due, She offered an ardent prayer for her father saint Joachim. She besought the Lord to give him grace to depend upon Him as his powerful and true God in his transit through a blessed death; and asked Him to defend Joachim against the demon especially in that hour, preserve him for and constitute him among the number of the elect, since during his life He had confessed and magnified his admirable and holy name. And in order to oblige his Majesty the more, the most faithful Daughter offered to suffer all that the Lord might ordain.

668. The Lord accepted this petition and consoled the heavenly Child by assuring Her, that He would assist her father as a most merciful and kind Rewarder of those that love and serve Him, and that He would place him among the Patriarchs Abraham, Isaac and Jacob. At the same time He prepared Her anew for the acceptance and endurance of troubles. Eight days before the death of the patriarch Joachim the most holy Mary received another notice from the Lord, advising Her of the day and hour in which He was to die. His death took place only six months after Her entrance into the temple. Having received this notice from the Lord, She requested the twelve angels, mentioned by saint John in the Apocalypse, to assist her father Joachim and to comfort and console Him in his sickness, which they did. For the last hours of his life She sent all the angels of her guard asking the Lord, to make them visible to him for his greater consolation. God conceded this favor and confirmed all the wishes of his chosen and only One; and the great patriarch, most happy Joachim, saw the thousand angels which guarded Mary. In response to her prayer and wishes the Almighty allowed his graces to overflow, commanding the angels to address Joachim as follows:

669. "Man of God, may the Most High and powerful Lord be thy eternal salvation and may he send thee from his holy place the necessary and opportune help for thy soul. Mary thy Daughter has sent us in order to assist thee in this hour, in which thou must pay the debt of mortality to thy Creator. She is a most faithful and powerful Intercessor before the Almighty, in whose name and peace thou wilt now pass consoled and joyous from this world because He has made thee the father of such a blessed Daughter. Although his incomprehensible Majesty, on account of his hidden decrees, has not as yet revealed the sacraments and dignity, in which He shall invest thy Daughter, He wishes thee to know it now in order that thou mayest magnify and praise Him, and in order that the pain and sorrow of natural death may be relieved by the joy of thy spirit at this news. Mary, thy Daughter, is chosen and ordained by the Almighty as the One, in whom the divine Word shall vest Himself with human flesh and form. She is to be the happy Mother of the Messias and the Blessed among women, the most exalted among all creatures, and only inferior to God himself. Thy most fortunate Daughter is to restore what the human race lost by the first sin, and She is the high mountain on which is to be established and constructed the new law of grace. Since thou leavest to the world a Daughter, through whom God will restore it and prepare a full remedy, do thou part from it in the joy of thy soul, and may the Lord bless thee from Sian (Psalm 127, 5) and constitute thee in the inheritance of the saints and bring thee to the vision and enjoyment of the blessed Jerusalem."

670. During these words of the holy angels to Joachim, his spouse, holy Anne, stood at the head of his bed and by divine disposition She heard and understood what they said. In the same moment the holy patriarch lost the use of speech and, treading into the path common to all flesh, he commenced his agony in a marvelous struggle between his joy at this message and the pain of death. In this conflict of the interior powers of his soul he made many fervent acts of divine love, of faith, of admiration, of praise, of thanksgiving, of humility and heroic acts of many other virtues. Thus absorbed in the knowledge of so divine a mystery, he arrived at the term of his natural life and died the precious death of the saints (Psalm 115, 15). His holy soul was carried by the angels to the limbo of the Patriarchs and just souls; and, for a new consolation and light in the protracted night in which they lived, the Most High sent the soul of Joachim as the last messenger and legate of the Lord to announce to the whole congregation of the just: that the dawn of the eternal day was at hand; that the morning light was breaking upon the world in most holy Mary, the Daughter of Joachim and Anne; that from Her was to be brought forth the Sun of the Divinity, Christ, the Redeemer of all the human race. This great news the holy fathers and the just in limbo heard and received with jubilee and in their exultation they sang many hymns of thanksgiving to the Most High.

671. This happy death of the patriarch saint Joachim happened as I said about a half year after his most holy Daughter Mary had entered the temple. Hence She was three and a half years old, when She was left without an earthly father. The age of the patriarch was sixty-nine years, divided as follows: at the age of forty-six years he accepted saint Anne as his spouse, in the twentieth year of his marriage, they were blessed with most holy Mary; and the three and a half years of the age of her age at his death complete the sixty-nine and a half years, a few days more or less.

672. After the death of the holy Patriarch and father of our Queen the angels of her guard at once returned to the presence of Mary and related to Her what had happened in the passing away of her father: and immediately the most prudent Child turned in solicitous prayers to the Lord, asking Him to console, govern and assist her Mother Anne with fatherly kindness in her solitude after the death of her husband. Saint Anne also sent notice of the death of Joachim to the instructress of the heavenly Princess, asking Her to console the Child in breaking this news to Her. The teacher acted accordingly and the most wise Child listened to her thankfully, concealing her own knowledge. However it was with the patience and modesty of a Queen, and of one who was not oblivious of the possibility of the event, which her instructress related to Her as new. Acting in all things according to the highest perfection, She betook Herself at once into the temple, reiterating her sacrifice of praise, humility, patience and of other virtues, and progressing always with more accelerated and beautiful steps in the eyes of the Most High (Cant. 7, 1). As a climax of these exercises, She, as usual, requested the holy angels to concur and assist in blessing God.

My daughter, renovate many times in the secret of thy heart thy esteem for the blessing of tribulations, which the hidden providence of God dispenses for the justification of mortals. These are the judgments justified in themselves (Psalm 18, 10, 11) and more valuable than precious stones and gold, more sweet than the honeycomb, to those who know how to hold them in proper esteem. I wish thee to remember, my beloved, that to suffer and to be afflicted with or without one's fault is a benefit of which one cannot be worthy without special and great mercy of the Almighty; moreover to be allowed to suffer for one's sins, is not only a mercy, but is demanded by justice. Behold, however, the great insanity of the children of Adam nowadays in desiring and seeking after emoluments, benefits, and favors agreeable to their senses, and in sleeplessly striving to avert from themselves, that which is painful or includes any hardship or trouble. It would be to their greatest benefit to seek tribulations diligently even when unmerited, yet they strive by all means to avoid them even when merited, and even though they cannot be happy and blessed without having undergone such sufferings.

674. When gold is untouched by the furnace-heat, the iron by the file, the grain by the grinding stone or flail, the grapes by the winepress, they are all useless and will not attain the end for which they are created. Why then will mortals continue to deceive themselves, by expecting, in spite of their sins, to become pure and worthy of enjoying God, without the furnace or the file of sorrows? If they were incapable and unworthy of attaining to the crown and reward of the infinite and eternal Good when innocent, how can they attain it, when they are in darkness and in disgrace before the Almighty? In addition to this the sons of perdition are exerting all their powers to remain unworthy and hostile to God and in evading crosses and afflictions which are the paths left open for returning to God, in rejecting the light of the intellect which is the means of recognizing the deceptiveness of visible things, in refusing the nourishment of the just which is the only means of grace, the price of glory, and above all in repudiating the legitimate inheritance, selected by my Son and Lord for Himself and for all his elect, since He was born and lived continually in afflictions and died upon the cross.

675. By such standards, my daughter, must thou measure the value of suffering, which the worldly will not understand. Since they are unworthy of heavenly knowledge, they despise it in proportion to their ignorance. Rejoice and congratulate thyself in thy sufferings, and whenever the Almighty deigns to send thee any, hasten to meet it and welcome it as one of his blessings and pledges of his glorious love. Furnish thy heart with magnanimity and constancy, so that when occasion of suffering is given thee thou mayest bear it with the same equanimity as the prosperous and agreeable things. Be not filled with sadness in executing that which thou hast promised in gladness, for the Lord loves those that are equally ready to give as to receive. Sacrifice thy heart and all thy faculties as a holocaust of patience and chant in new hymns of praise and joy the-justification of the Most High, whenever in the place of thy peregrination He signalizes and distinguishes thee as his own with the signs of his friendship which are no other than the tribulations and trials of suffering.

676. Take notice, my dearest, that my most holy Son and myself are trying to find among those who have arrived at the way of the cross, some soul, whom We can instruct systematically in this divine science and whom We can withdraw from the worldly and diabolical wisdom, in which the sons of Adam, with blind stubbornness, are rejecting the salutary discipline of sufferings. If thou wishest to be our disciple enter into this school, in which alone is taught the doctrine of the cross and the manner of reaching true peace and veritable delights. With this wisdom the earthly love of sensible pleasures and riches is not compatible; nor the vain ostentation and pomp, which fascinates the blear-eyed worldlings, who are so covetous of passing honors, and so full of ignorant admiration for costly grandeur. Thou, my daughter, choose for thyself the better part of being among the lowly and the forgotten ones of this world. I was Mother of the Godman himself, and, on that account, Mistress of all creation conjointly with my Son: yet I was little known and my Son very much despised by men. If this doctrine were not most valuable and secure, We would not have taught it by word and example. This is the light, which shines in the darkness (John 1, 7), loved by the elect and abhorred by the reprobate.

THE PRINCESS OF HEAVEN BEGINS TO SUFFER AFFLICTION;
GOD ABSENTS HIMSELF FROM MOST HOLY MARY: HER SWEET AND AMOROUS SIGHS

The Most High, who in his infinite wisdom dispenses and regulates the welfare of his beloved ones according to weight and measure, resolved to exercise our heavenly Princess with some afflictions adapted to her age and state of childhood. Though She was always great in grace, He wished by this means to increase her glory. For entirely filled with grace and wisdom was our Child Mary; nevertheless it was befitting, that She should learn by experience and thus make advancement and understand better the science of suffering, which only experience can bring to its ultimate perfection and thoroughness. During the brief course of her tender years She had enjoyed the delights of the Most High and his caresses, and of the angels and of her parents, and in the temple, the tender love of her teachers and of the priests, because in the eyes of all of them She was most gracious and amiable. It was now time that She should commence to know all the good She possessed in another light and by another knowledge; namely, the one which is acquired by the absence and privation of the good, and that She make use of it for the practice of those virtues, which arise from comparison between the state of favors and caresses with the state of dereliction, aridity and tribulation

678. The first affliction, which our Princess suffered, was that the Lord suspended the continual visions, which He had so far vouchsafed Her. So much the greater was the sorrow occasioned Her thereby, in proportion as it was a new and unaccustomed experience and in proportion as the treasure thus withdrawn was high and precious. Also the holy angels concealed themselves from Her, and at the withdrawal from her sight of so many, so excellent and heavenly beings, which took place all at once (although they did not cease to surround Her invisibly for her protection), that most pure Soul seemed to Herself entirely forsaken and left alone in the dark night occasioned by the absence of her Beloved.

679. It was a great surprise to our little Queen; for the Lord, though He had in general prepared Her for the coming of tribulations, had not specified their nature. And as the innocent heart of the most simple Dove harbored no thoughts, and entertained no practical conclusions except such as were conformable to her humility and incomparable love, She explained all according to this same light. In her humility She began to think, that She had not merited the further presence and possession of the lost Good on account of her ingratitude; and in her inflamed love She sighed and yearned after It with such great and loving affection and sorrow, that there are no words to express them. She turned with her whole soul to the Lord in this new state and said to Him:

680. "Highest God and Lord of all creation, infinite in bounty and rich in mercies, I confess, my Lord, that such a vile creature cannot merit thy favors and my soul in utmost sorrow reproaches itself with its own ingratitude and with the loss of thy friendship. If my ingratitude has eclipsed the Sun, which vivified, animated and illumined me, and if I have been remiss in giving thanks for the great benefits, I acknowledge, my Lord and Shepherd, the sin of my great negligence. If, like an ignorant and simple little sheep, I did not know how to be thankful and do what is most acceptable in thy eyes, see me prostrate on the earth, adhering to the dust, in order to be raised from my poverty and destitution by Thee, my God, who dwellest on high. Thy powerful hands have formed me (Job 10, 8), and Thou canst not be ignorant of our composition (Psalm 102, 14) and in what kind of a vase Thou has placed thy treasures. My soul wastes away in bitterness (Psalm 30, 11) ; and in thy absence, since Thou art its sweetest life, only Thou canst restore its drooping life. To whom shall I go in thy absence? Whither shall I turn my eyes without having light to direct them? Who shall console me, when all is affliction? Who shall preserve me from death, when there is no life left?"

681. She also turned toward the angels and continued without ceasing in her loving complaints, saying to them:

"Celestial Princes, ambassadors of the great and highest King and most faithful friends of my soul: why have you also left me? Why do also you deprive me of your sweet countenances and deny me your intercourse? But I do not wonder, my lords, at your displeasure, if through my unthankfulness I have merited to fall into the disgrace of your and my Creator. Lights of the heavens, enlighten me in my ignorance in this matter, and if I have been at fault, correct me and obtain again for me the pardon of my Lord. Most noble courtiers of the celestial Jerusalem, have pity on my sorrow and dereliction: tell me where is my Beloved; tell me where He has hidden Himself (Cant. 3,3). Tell me where I can find Him without wandering about, (Cant. 1, 6) and without going through the gatherings of all the creatures. But woe to me, for you do not answer, though you are so courteous and well know the hiding-place of my Spouse, since He never withdraws his face and his beauty from your sight!"

682. Thereupon She turned toward all the rest of creation and in continual anxieties of her love She spoke to them and said: "Without doubt you also, being thankful, and being armed against all the ungrateful, are exasperated against her, who was ungrateful. But even if by the goodness of the Lord you permit me to remain in your midst, although I am so vile, you cannot thereby satisfy my longings. Very beautiful and extensive are ye, O heavens; beautiful and refulgent are the planets and all the stars; great and mighty are the elements, the earth is adorned and clothed in the perfumed plants and herbs, innumerable are the fishes of the waters, admirable are the elevations of the sea, (Psalm 92, 4), swift are the birds in their feathery weight, hidden are the minerals, courageous are the animals in their strength, and all of these together serve as a gradual ascent and in a sweet harmony teach the way to my Beloved; yet they are but circuitous paths for one that loves Him, and if I course swiftly over them I find myself at the end absent from my blessedness. For with the measured approach of these creatures to his immeasurable bounty, my flight is not content, my sorrow is not allayed, my pains are unrelieved, my anguish increases, my desires are augmented, my heart is more inflamed and faints away in the unsatiating love of mere earthly things. O sweet death in the absence of my life! O sorrowful life in the absence of my very soul and of my Beloved! What shall I do? Whither shall I turn? How can I live, yet how can I die? Since my life is wanting, what force sustains me? O all you creatures, that with your ever renewed existence and perfections give me such tokens of my Lord, attend and see whether there is a sorrow like unto my sorrow!" (Thren. 1, 12.)

683. Our heavenly Lady indulged her sorrow in many other discourses, expressing them in spoken words, such as cannot be conceived by other created understanding; for She alone possessed the wisdom and love properly to estimate the meaning of the absence of God in a soul, since She alone had known and enjoyed his presence in its highest beatitude. But if even the angels, in a holy and loving emulation, were filled with admiration to see a mere creature and so tender a Child exercising such a variety of acts of the most prudent humility, of faith, of love, of affection, and such flights of a loving heart, who can ever explain the pleasure and delight, which the Lord himself took in the soul of the chosen One and in its aspirations, of which each one wounded the heart of his Majesty and which proceeded from a greater and more loving graciousness than He had given to the seraphim? And if they altogether, being in the continual presence of the Divinity could not exercise or imitate the example given by the most holy Mary, nor fulfill the laws of love so perfectly as She in the absence and concealment of her God, what was the complacency of the most holy Trinity in this Creature? This is a mystery hidden to our littleness; but it is meet, that we worship it in wonder and admire it in all reverence.

684. Our most innocent Dove found no peace for her heart nor any footrest for her affections (Gen. 8, 9) while thus with incessant sighing She took her flight through all the range of creation and beyond. Many times She sought to approach the Lord in tears and loving complaints, She turned to the angels of her guard and addressed all the creatures as if they were capable of reason; then She would ascend to that highest habitation by her penetrating intellect and her most ardent affections, where the highest Good had met Her and where She reciprocally with It had enjoyed ineffable delights. But the most high Lord, her beloved Spouse, who allowed Her to possess and yet not enjoy Him as before, inflamed by this possession of Him only more and more her most pure heart, increasing her merits and showering upon Her continually new, though hidden gifts, in order that, in possessing Him the more, She might love the better, and being more loved and possessed, She seek Him with ever greater anxiousness and contrivances of her fiery love. "I seek Him," said the heavenly Princess, "and I do not find Him (Cant. 2, 2) ; again I was awakened and, running through the streets and squares of the city of God, I renewed my anxieties. But alas for me! that my hands distilled the myrrh (Cant. 5, 5) ; my diligence is of no avail, any exertions serve only to increase my sorrow (Cant, 6,7). My Beloved absents Himself: I call Him and He does not answer me, I turn my eyes to seek Him, but the guards and the sentinels of the city, and all creatures were an annoyance to me and offended my sight. Daughters of Jerusalem, holy and just souls, you I beseech, you I supplicate, if you meet my Beloved, tell Him that I am faint and that I am dying with love."

685. In these sweet and loving lamentations our Queen continued for several days, like the humble spikenard giving forth most fragrant odors of sweetness. But the Lord remained unmoved by her anxieties and secreted Himself in the hidden recesses of her most faithful heart. The divine Providence, for its greater glory and for the superabundant merit of his Spouse, protracted this conflict in such a manner, that it continued for some time, though not very long; in the meanwhile our heavenly Lady suffered more spiritual torments and anxieties than all the saints together. For She gradually began to be alarmed by the fear of having lost God and fallen into disgrace on account of her own faults; and no one can estimate or know, except the Lord himself, what and how great was the grief of that burning heart, which had known how to love so much. To weigh this grief belongs to God alone, and in order that She might feel it in its fullest extent, She was left by God to the overwhelming anxiety and fear of having lost Him.

My daughter, all goods are estimated according to the appreciation in which creatures hold them: in so far they value them, as they know them to be good. But since there is only one true Good, and all the others merely fictitious and apparent, it follows, that only the highest Good is to be appreciated and recognized. Then only shalt thou give Him true appreciation and love, when thou shalt enjoy and esteem Him above all created things. By this appreciation and love will also be measured the sorrow of losing Him and from this thou canst understand somewhat my sentiments, at the time when the eternal God absented Himself from me, leaving me in my fears lest perhaps I had lost Him through my own fault. There is no doubt, that many times the sorrows of this anxiety and the force of love would have deprived me of life, if the Lord himself had not preserved it.

687. Imagine then, what ought to be the grief of losing God really by sin, if, without the bad effects of sin, the absence of our true Good could cause such terrible suffering to the soul, knowing at the same time, that it has not lost Him, but still possesses Him, though hidden and disguised to its present consciousness. But this wisdom seems far from the mind of carnal men: with a most perverse blindness they continue to make much of the visible and fictitious good, and they torment themselves and are disconsolate, whenever it fails them. Because they never taste or recognize the highest and truest Good, they take no thought or reckoning of It. And although my most holy Son has brought a remedy for this dreadful ignorance contracted by the first sin, by meriting for men faith and charity, thereby affording them the possibility of knowing and experiencing to a certain extent the Good, which they never have experienced; yet, O sorrow, how easily charity is wasted and set aside for any kind of pleasure, and how often faith remains without any fruit and is involved in death! The sons of darkness live as if they had only a counterfeit or doubtful connection with eternity.

688. Fear, my soul, this so slightly accounted danger; rouse thyself and live always in watchfulness and preparation for the attacks of the enemies, who never sleep. Let thy meditation day and night be, how thou canst provide against losing the highest Good, which thou lovest. It is not befitting that thou sleep or slumber in the midst of invisible enemies. If sometimes thy Beloved hides Himself from thee, hope in patience and seek Him solicitously without ceasing, since thou knowest not his secret judgments. For the time of his absence and temptation provide thyself with the oil of charity and good intention, so that it fail thee not in time of necessity and that thou mayest not be rejected with the foolish and negligent virgins.

OTHER AFFLICTIONS OF OUR QUEEN, SOME OF WHICH WERE PERMITTED BY THE LORD
THROUGH THE AGENCY OF CREATURES AND OF THE ANCIENT SERPENT

The Most High continued to hide and conceal Himself from the Princess of heaven; and to this affliction, which was the most severe, his Majesty added others in order to increase her merit, her grace and her reward, thus inflaming more and more the most pure love of the heavenly Lady. The great dragon and ancient serpent was not unwatchful of the heroic works of the most holy Mary: although he could not attain to the knowledge of her interior acts, since they were hidden from his view, yet he scrutinized the exterior ones which were so high and so perfect as to arouse the pride and indignation of that envious fiend; for the purity and the sanctity of the Child Mary tormented him beyond all calculation.

690. In his restless fury he called a conventicle of the infernal leaders in order to consult about the matter with the higher powers of hell. He addressed them as follows:

"The great triumph which we have until now obtained in the world by the possession of so many souls who are altogether subject to our wills, is, I am afraid and anxious, about to be undone and counteracted by a Woman; we cannot make light of such a danger, for we have been warned since our creation, and afterward heard the sentence confirmed against us, that the Woman shall crush our head (Gen. 3, 15). Therefore we must be watchful and discard all carelessness. You have already been notified of a Child, which was born of Anne, and is growing in age and is at the same time distinguishing Herself in virtue: I have paid careful attention to all her actions and movements, and I have not been able to discover in Her the effects of the seeds of malice, which usually begin to show themselves at the dawn of reason and at the beginning of the activity of the passions in the rest of the children of Adam. I have always seen Her composed and most perfect, without being able to incline or induce Her to fall into the slightest human imperfections, which are so natural in the other children. On this account I fear, lest She be the one chosen as Mother of Him who is to become Man."

691. "Yet I cannot convince myself of this; for She was born as the rest of women, and subject to the common laws of nature, her parents offered prayers and sacrifices in atonement for Her and their own sins, and brought Her to the temple just like other women. Even if She is not the one chosen as our enemy, her childhood points to great things and her exquisite virtue and holiness gives promise of still greater things later on; nor can I bear the prudence and discretion with which She acts in all her affairs. Her wisdom enrages me, her modesty irritates me, her humility annihilates me and oppresses me, and her whole behavior provokes me to unbearable wrath. I abhor Her more than all the children of Adam. There is in Her a special power, which often makes it impossible for me to approach Her; if I assail Her with suggestions, She does not admit them, and all my efforts in her regard until this hour have been entirely fruitless. Hence it is important for us all that we find a remedy; and we must make the greatest exertions, lest our power be ruined. I desire the destruction of this soul more than that of all the world. Tell me then, what means and what contrivances must we use in order to overcome Her. I will certainly offer high and liberal rewards to anyone who shall accomplish her downfall."

692. The matter was ventilated in that confused synagogue, convoked solely for our ruin, and one of the chiefs of the horrible council said: "Our chief and Lord, do not allow thyself to be tormented by such a small matter, for a weak little Maiden cannot be so invincible and powerful as all of us that follow thee. Thou hast deceived Eve, (Gen. 3, 4), dragging her down from the high position which she held, and through her thou didst also conquer her head Adam; then why shouldst thou not be able to overcome this Woman, her descendant, who was born after the first fall? Promise thyself even at this moment such a victory; and in order to obtain it we will persist in tempting Her though She resist many times, and, if necessary, we will not stop at yielding some of our greatness and haughtiness, in the hope of finally deceiving Her. If that does not suffice, we will try to destroy her honor or her life."

693. Other demons added their advice and said to Lucifer: "By experience we know, O powerful chief, that to bring about the downfall of many souls, the most effective way is to make use of other creatures, and by their means we often succeed where we otherwise fail. Let us then plan and contrive the ruin of this Woman in this way, first finding out the best time and the most favorable opportunity. Above all it is necessary, that we apply all our sagacity and astuteness to make Her lose grace by some sin. As soon as this mainstay and bulwark of the just is lost to Her, we can persecute and ensnare Her in her forsakenness, and there will be no one to snatch Her from our grasp, and we must exert ourselves to reduce Her to despair of all remedy."

694. Lucifer expressed his thanks for these encouraging counsels of his followers and co-operators in crime. He commanded and exhorted the most astute in malice among them to accompany him as leader in this arduous enterprise; for he did not wish to trust it to other hands. Although the demons assisted him, Lucifer himself in person was always at the fore in tempting Mary and her most holy Son in the desert, as well as during the whole course of their lives, as we shall see later on.

695. In the meanwhile our heavenly Princess continued to sigh and grieve over the absence of her Beloved, and thus the infernal squadron found Her, when they rushed forward to begin their temptations. But the divine power, which overshadowed Her, hindered the assaults of Lucifer, so that he could not approach very closely to Her, nor could he execute all that he had intended. By permission of God the hellish host excited in her faculties many suggestions and various thoughts of highest iniquity and malice; for the Lord did not judge it to be alien to the Mother of Grace, that She should be tempted in all things, although She was to be without sin in temptation, as was afterwards her most holy Son.

696. It cannot easily be conceived how much in this new conflict the most pure and innocent heart of Mary suffered, seeing Herself assailed by suggestions so foreign and so distant from the ineffable purity and nobility of her heavenly mind. When the ancient serpent perceived the affliction and tears of the great Lady, he imagined that he had on this account more power over Her, being blinded by his own pride and not knowing the secrets of heaven. Therefore, animating his infernal helpers, he said to them: "Let us persecute Her now, let us persecute Her; already it seems we are gaining our end, for She feels sorrowful, which is an opening for discouragement. In this mistaken conviction, they suggested new thoughts of dejection and despair, and they assailed Her with terrible imaginations, but in vain; for as this flawless stone was struck by occasions of more exalted virtues, so also it gave forth more generously the sparks and flames of divine love. Our invincible Queen was so superior to this infernal battery, that her interior showed no signs of change nor even of an understanding of such terrible suggestions, except in so far as to concentrate Herself the more in the exercise of her incomparable virtues and allow the flames of divine love, which burned in her breast, to ascend so much the higher.

697. The dragon, though seeing her courage and constancy, and though feeling the force of the divine assistance, knew nothing of the hidden wisdom and prudence of our sovereign Queen. Nevertheless he persisted in his pride and besieged the City of God in diverse ways and several kinds of warfare. The astute enemy during this warfare often changed his engines of war, but his machinery was like the sting of a weak hornet against a diamond, or adamantine wall. Our Princess was that strong woman (Prov. 31, 11) on whom the heart of her husband confidently relied, without the least anxiety lest his desires should be frustrated in Her. Her adornments were fortitude (Prov. 31, 25) which filled Her with beauty, and her vestments were purity and charity, which served Her as a helmet. The unclean and proud serpent could not look upon this Creature without being blinded anew in the fury of his confusion; therefore he resolved to take away her life, and the horde of malignant spirits began to exert their utmost powers toward this end. In this attempt they spent some time, but with just as little success.

698. The knowledge of this hidden mystery caused in me great wonder, especially when I considered the extremes, to which the fury of Lucifer was allowed to proceed against the most holy Mary in her tender years and when I beheld the hidden and vigilant defense and protection of the Most High. I saw how attentive the Lord was toward his chosen and only One among creatures; and I saw at the same time all hell lashed into fury against Her and exerting against Her in fullest indignation such a wrath as had never till then been exerted against any other creature; and I saw the facility with which God neutralizes the infernal power and astuteness. O more than unhappy Lucifer !How much greater is thy pride and arrogance than thy strength! (Isaias 16, 6.) Very weak and helpless art thou in spite of thy high-flown pretensions; begin to confide less in thyself and expect no such great triumphs; for a tender Child crushes thy head and sends thee back conquered in all things and altogether vanquished. Acknowledge now that thou canst do and knowest but little, since thou wast even ignorant of the sacrament of the King. Acknowledge that his power has humiliated thee by the instrument thou hadst despised, by a feeble Woman, by a Child in its natural weakness. O how evident would thy ignorance also become in regard to men, if they would avail themselves of the protection of the Most High, and of the example, the imitation and the intercession of that victorious and triumphant Mistress of angels and men!

699. During these varying temptations and combats the fervent prayers of most holy Mary never ceased, and She spoke to the Lord: "Now, O my most high God, while I am in tribulation, be with me (Psalm 90, 15); now that I call to Thee with my whole heart and seek thy justifications, (Psalm 118, 14) let my prayers come to thy ears; now that I suffer such violence, wilt Thou answer for me (Isaias 38, 14). Thou, my Lord and Father, be my strength and my refuge (Psalm 30, 4), and because of thy holy name Thou wilt deliver me from danger; thou wilt lead me the sure way and nourish me as thy Daughter." She repeated also many mysteries of the holy Scriptures, especially passages from the Psalms, to invoke his aid against the invisible enemies. With these invincible arms, losing not an atom of interior peace, equanimity and resignation, but rather confirming Herself more therein, She raised her spirit on high, battled with, resisted, and conquered satan to the inexpressible delight of the Lord and for her greater merit.

700. After the most holy Virgin had successfully fought these secret temptations and battles, the serpent instituted a new conflict by means of creatures. For this purpose he secretly kindled the sparks of envy and emulation against the most holy Mary in the hearts of her maiden companions of the temple. This contagion was much the harder to counteract, as it arose from the punctuality with which our heavenly Princess distinguished Herself in the practice of all virtues, growing in wisdom and grace before God and man. For where the prodding of ambition is, the very light of virtue darkens and blinds the judgment, and at last enkindles the flames of envy. The dragon through his secret suggestions persuaded these simple maidens, that the light of this sun, most holy Mary, would obscure them and cause them to be little noticed; that on her account their own negligences were more clearly apparent to the priests and their teacher; and that Mary alone was preferred in the estimation and judgment of all.

701. The companions of our Queen allowed the devil to sow this bad seed in their bosoms; for they were heedless and little experienced in spiritual ways. They allowed it to increase until it grew into a sort of interior abhorrence of the most pure Mary, and this into anger. Filled with this anger, they began to look upon and treat Her with hatred, not being able to endure the modesty of that most innocent Dove. For the dragon had incited them and had already imbued the incautious girls with some of his own wrath. The temptation continuing, its effects became manifest and the temple maidens began to plot among themselves, ignorant of the spirit that moved them. They agreed among themselves to molest and persecute the unknown Princess of the world, until She should be forced to leave the temple. Accordingly they called Her aside and spoke to Her very sharp words, treating Her at the same time very haughtily. They called Her a hypocrite and reproached Her with scheming to obtain the favor of the priests and of their teacher, while seeking to discredit all the other girls by her complaints and her exaggerations of their faults, whereas She was the most useless of them all and therefore deserved their hatred as an enemy.

702. These contumelies and many other accusations the most prudent Virgin bore without disturbance and with equable humility. She answered: "My friends and my mistresses, you are right no doubt in saying, that I am the least and the most imperfect among you; but then you, my sisters, being better informed, must pardon me my faults and must teach me in my ignorance. Direct me therefore, that I may succeed in doing better and act according to your pleasure. I beseech you, my friends, not to deny me your good will, which, though I am so imperfect, I sincerely wish to merit; for I love you and reverence you as a servant, and I will obey you in all things, in which you desire to make a trial of my good will. Command me then, and tell me what you wish of me."

703. These humble and sweet reasonings of the most humble Mary did not soften the hardened hearts of her associates and companions, for they were infected by the poisonous fury of the dragon against Her. Precisely on account of her sweet humility he became so much the more infuriated, and thus turned this sweet antidote against the poisonous bite into a means of inflaming them with open wrath against Her who was the great sign in heaven (Apoc. 12, 15). For many days this persecution continued, during which the heavenly Lady sought in vain to appease the hate of her companions by her humility, patience, modesty and tolerance. On the contrary the demon was emboldened to inspire them with many thoughts full of temerity, urging them to lay violent hands on the most humble lamb and maltreat Her, even so far as to take away her life. But the Lord did not permit the execution of such sacrilegious suggestions; and the farthest which they were allowed to proceed, was to insult Her by words or to inflict some blows. This quarreling remained concealed from the teacher of the maidens and from the priests, and during this time most holy Mary gained incomparable merits in the sight of the Almighty, because She took occasion to exercise all the virtues, as well in regard to God as also in regard to the creatures, which were persecuting and hating Her. She performed heroic acts of charity and humility, yielding good for evil, blessings for curses, prayers for blasphemies (I Cor. 4, 13), fulfilling in all things the most perfect and the highest requirements of the divine law. Before the Lord She exercised the most exalted virtues, by praying for his creatures who were persecuting Her; and She excited the admiration of the angels, by humiliating Herself as if She were the vilest of mortals deservedly treated in that way. In all these things She surpassed the conceptions of men and the highest merits of the seraphim.

704. It happened one day, that, impelled by the diabolical suggestions, these girls brought Mary to a retired room, where they could act with more safety. Here they began to heap unmeasured injuries and insults upon Her, in order to excite Her to weakness or anger and to entrap Her imperturbable modesty into some hasty action. But as the Queen of virtues could not even for a moment be subject to vice, She showed Herself immovable, and She answered them with great kindness and sweetness. Being enraged beyond bounds on account of not succeeding in their purpose, her companions raised their voices in discordant strife, so that they were heard in the temple and by such unwonted noise caused great astonishment and confusion. The priests and the teacher hastened to the place whence the noise proceeded, and the Lord permitted a new humiliation of his Spouse, for they asked with severity, what was the cause of this strife. While the most meek Dove remained silent, the other maidens angrily answered and said: "Mary of Nazareth brings us all into strife and quarreling by her horrid conduct: for in your absence, She irritates and provokes us in such a manner, that if She does not leave the temple, it will be impossible to keep any peace with Her. When we allow Her her own way, She becomes overbearing; if we reprehend Her, She makes fun of all of us by prostrating Herself at our feet with feigned humility, and afterwards She quarrels anew and throws all into uproar."

705. The priests and the instructress brought the Mistress of the world into another room, and there they severely reprehended Her, giving full credit at that time to all the accusations of her companions, and, having exhorted Her to reform and behave as one living in the house of God, they threatened to expel Her from the temple, if She would not mend Her conduct. This threat was the most severe punishment, which they could have given Her, even if She had been guilty; so much the more severe was it, when She was altogether innocent of any of the faults imputed to Her. Whoever will obtain from the Lord some understanding of a part only of the profound humility of the most holy Mary will also understand somewhat of the effects of these mysteries in her most innocent heart; for She judged Herself to be the most vile of the womanborn, the most unworthy to live among them and to burden the earth with her presence. This threat cruelly lacerated the heart of the most prudent Virgin, and in tears She answered and said to the priests: "My masters, I acknowledge the favor, which you do me in correcting and teaching me, the most imperfect and despicable of creatures; but I beseech you, pardon me, you who are the servants of the Most High, and overlooking my defects, direct me in all things so that I may reform and from now on give pleasure to his Majesty and to my sisters and companions. With the grace of the Lord I will resolve this anew and will commence from today."

706. Our Queen added other words full of sweetest innocence and modesty; and therewith the instructress and the priests dismissed Her, enjoining anew upon Her that doctrine, of which She herself was the most wise Teacher. Immediately She betook Herself to her companions, and prostrating Herself at their feet, She asked them pardon, as if the faults, with which they had charged Her, could ever have been shared by the Mother of all innocence. They received Her this time with more good will, because they thought that her tears were the effect of the punishment and the warning of the priests and the instructress, whom they had induced to act thus in pursuance of their badly governed passions. The dragon, who was secretly contriving this entanglement, urged the incautious hearts of all these girls to still greater haughtiness and presumption, and as they had now made headway in the estimation of the priests themselves, they proceeded to greater audacity in discrediting and lowering the good name of the most pure Virgin. Accordingly by instigation of the devil, they fabricated new accusations and lies; but the Most High never permitted them to say anything very grave and dishonorable of Her, whom He had chosen as the most holy Mother of his Onlybegotten. He merely allowed the indignation and deceit of the maidens to go so far as to exaggerate very much some small faults, which were even in themselves altogether fictitious, but which they accused Her of. Moreover they were permitted to practice many feminine intrigues, to which their own restlessness drove them. In these different ways and in the reprehensions of her instructress and of the priests our most humble Lady Mary found many occasions of exercising virtues, of increasing the gifts of the Most High, and of exalting Her merit.

707. In all this our Queen acted with the plenitude of perfection in the eyes of the Lord, who regaled Himself with the sweetest odor of that humble spikenard (Cant. 1, 18), maltreated and despised by the creatures, who did not know Her. She repeated and continued her clamors and her sighs on account of the absence of her Beloved; and on one of these occasions She said: "My highest Good and Lord of infinite mercies, if Thou who art my Lord and my Maker, hast forsaken me, it is not strange, that all the creatures abhor me and rise up against me. All this my ingratitude to thy benefits well merits; nevertheless I will always acknowledge and confess Thee as my refuge and my treasure. Thou alone art my God, my Beloved and my rest: If then Thou art this to me, how can my afflicted heart come to rest? The creatures do only that with me, which they should; but they do not go so far in this as I merit, because Thou, my Lord and Father, in punishing, art so sparing, and in rewarding art so generous. Discount, O Lord, my negligences by my sorrow of having lost thy interior presence, and pay back with a liberal hand the benefits, blessings, which thy creatures gain for me in forcing me to acknowledge thy goodness and my meanness. Raise, Lord, the needy one from the dust of the earth (1 Reg. 2, 8) and renew her, who is poor and the most abject of the creatures, and then may I see thy divine face and be saved." (Psalm 79, 5).

708. It would not be possible, nor is it necessary, to relate all that happened to our Queen in this test of her virtues. But leaving Her at present therein, and considering Her behavior, we will have in Her a living example, teaching us to bear with exultation all the troubles, pains and strifes, which are so necessary in order to satisfy for our sins and subject our necks to the yoke of mortification. There was no sin nor any deceit in our most innocent Dove, yet, in humble silence and patience, She suffered ungrounded hate and persecution. Let us then be confounded in her presence, that we should deem slight injuries irreparable offenses which must be avenged; whereas all offenses, of whatever kind, are to be held but slight by those, who have God for their enemy. The Most High was mighty to preserve Her from all persecution, but then He could not have shown his power in leading Her out of it unharmed, nor would He have given Her such dear pledges of his love, nor would She have reaped the sweet fruit of loving her enemies and her persecutors. We make ourselves unworthy of such great blessing in raising an outcry against creatures whenever we are injured and our proud heart rises up against God himself, who arranges all things; for it refuses to subject itself to its Creator and Justifier, who knows what is necessary for our salvation.

Take notice then, my Daughter, that the example of these events of my life should serve thee for thy instruction and direction. Treasure up this example lovingly in thy bosom and allow it to dilate thy heart, so as to receive with joy the persecutions and calumnies of creatures, whenever thou art made partaker of such happiness. The sons of perdition, who serve vanity, are ignorant of the treasure of suffering injuries and of pardoning them, and they make a boast of vengeance, which even according to the requirements of the natural reason is reprehensible and arises from a heart brutal and beastly, rather than from a human. On the other hand, he who pardons injuries magnanimously and forgets them, although he may not have divine faith nor the light of the Gospel, becomes noble and excellent, and does not pay vile tribute to the fierce and irrational brutality of revenge.

710. And if the vice of revenge is so contrary even to the dictates of nature, consider, my daughter, how much it is opposed to grace and how hateful and abominable the vengeful are in the eyes of my most holy Son, who made Himself man, suffered and died for no other purpose than to forgive and to obtain the pardon of the Almighty for the injuries committed by the human race. Against this tendency of his whole life and against his whole nature and infinite bounty, vengeance is arrayed; as far as in him lies, the vindictive man destroys entirely, as well God himself as all his works. And for this attempt he well merits, that God should destroy him with all his might. Between the person who pardons and suffers injuries, and the vindictive, there is the same difference as between the one and only heir and the deadly enemy; this one provokes all the wrath of God and the other merits and obtains all blessings; because in this virtue he exhibits a most perfect image of the celestial Father.

711. I wish thee, O soul, to understand, that to suffer injuries with equanimity and to pardon them entirely for the Lord, will be more acceptable in his eyes, than if thou choose of thy own will to do the most severe penance and shed thy own blood for Him. Humble thyself before those who persecute thee, love them and pray for them from thy true heart; thereby shalt thou turn toward thee in love the heart of thy God and rise to the perfection of holiness, and thou shalt overcome hell in all things. That great dragon, who persecutes all men, was confounded many times by my humility and meekness, and his fury could not tolerate the sight of these virtues. From them he fled more swiftly than the sun's rays. I gained great victories for my soul and won glorious triumphs for the exaltation of the Divinity. When any creature rose up against me, I conceived no anger toward it, for I knew in reality it was an instrument of the Most High, directed by his Providence for my special good. This knowledge and the consideration, that it was a creature of my Lord, capable of grace, excited me to love it truly with a greater fervor, and I did not rest until I could reward this benefit of persecution by obtaining for it eternal life, as far as was possible.

712. Strive after, therefore, and labor for the imitation of that, which thou hast understood and written; show thyself most meek, peaceful and agreeable toward those, who molest thee; esteem them truly in thy heart, and do not take vengeance of thy Lord by taking vengeance on his instruments, nor despise the inestimable jewel of injuries. As far as lies in thee always give good for evil, (Rom. 12, 14) benefits for injuries, love for hate, praise for blame, blessings for malediction. Then wilt thou be a perfect daughter of thy Father (Matth. 5, 43), the beloved spouse of thy Lord, my friend and my most cherished daughter.

THE MOST HIGH ENLIGHTENS THE PRIEST CONCERNING THE SPOTLESS INNOCENCE OF MOST HOLY MARY; SHE IS INFORMED OF THE APPROACHING DEATH OF HER MOTHER, SAINT ANNE, AND IS PRESENT AT THIS EVENT

The Lord did not sleep, nor did He slumber (Psalm 120, 4) during the clamors of his beloved spouse Mary, although He pretended not to hear them, delighting in the prolonged exercise of her sufferings, which occasioned so many glorious triumphs and the admirations and praises of the supernal spirits. The smoldering fire of the persecution already mentioned continued unabated, in order that the Phoenix, Mary, might many times renew Herself from the ashes of her humility, and in order that her most pure heart be regenerated over and over again to new estates and conditions of divine grace. But when the opportune time arrived for putting an end to the blind envy and jealousy of those ensnared maidens, and in order that their petulance might not altogether discredit Her who was to be the excellence of nature and grace itself, the Lord spoke to the priest in his sleep and said to Him: "My servant Mary is pleasing in my eyes, and She is my perfect and my chosen One: She is entirely innocent of anything of which She is accused." The same revelation was given to Anne, the instructress of the maidens. That morning the priest and the instructress conferred with each other about the message, which both had received. Being now certain, they repented of the deceit, into which they had been led, and called the Princess Mary, asking her pardon for having given credit to the false report of the girls and offering Her all the reparation necessary to defend Her from the persecution and the sufferings consequent upon it.

714. She that was the Mother and origin of humility, after listening to their words, answered the priest and the instructress: "My superiors, I am the one that deserves your reprehensions and I beseech you do not hold me unworthy of undergoing them, since I ask for them as most necessary to me. The intercourse with my sisters, the other maidens, is most highly prized by me, and I do not wish to be deprived of it through my fault, since I love them so much for having borne with me; and as a return for that benefit, I desire to serve them more faithfully; nevertheless if you command me anything else, I stand prepared to obey your will." This answer of the most holy Mary still more comforted and consoled the priest and the instructress; and they approved of her humble petition, but from that time on they attended to Her and observed Her with new reverence and affection. The most humble Maiden begged to kiss the hand of the priest and of the matron, asking for their blessing according to her custom; with this they dismissed Her. Just as the parched desire of the thirsty for drink is increased at the sight of clear water withdrawn beyond their reach, so was the heart of Mary our Mistress filled with yearning regret for the exercise of suffering. Thirsting and burning for the divine love She feared lest through the watchful care of the priest and of the instructress, She should from thenceforward be deprived of the treasure of affliction.

715. Seeking solitude and speaking with God alone, She addressed Him: "Why, O Lord and most beloved Master, such severity with me? Why such a long absence and such a forgetfulness of her, who cannot live without Thee? And if in the protracted solitude and separation from thy sweet and loving presence, I was consoled by the pledges of thy affection, given to me in the afflictions and sufferings for thy sake, how shall I be able to live now in my dereliction without this solace? Why, O Lord, dost Thou so soon withdraw thy beneficent hand from me in refusing me this favor? Who besides thyself could have changed the sentiments of the priests and of the instructress? But I do not merit the benefit of their charitable reprehensions, nor am I worthy to bear affliction; for I am equally unworthy of thy most loving visit and delightful presence. If I have not been able to please Thee, my Father and Lord, I will make amends for my negligence. There can be no relief from the depression of my spirit as long as the joy of thy presence is wanting to my soul. But I continue to hope that thy divine pleasure, O my Spouse, be fulfilled in all things."

716. The enlightenment of the priests and the instructress concerning Mary abated the persecutions of the maidens. The Lord also restrained them and prevented the demon from inciting them thereafter. But the time, during which He absented Himself and during which He hid Himself from this heavenly spouse, lasted (wonderful to related) ten years; although the Most High interrupted this absence a few times by allowing the veil to fall from his face for the relief of his Beloved; but it was not often that He dispensed this favor during that time, and He did it with less lavishness and tenderness than in the first years of her childhood. This absence of the Lord was ordained for our Queen in order that She might, by actual exercise of all perfection, be made worthy for the dignity to which She was destined by the Most High. For if She had continually enjoyed the vision of his Majesty in the manner described by us in the fourteenth chapter of this book, She could not have suffered according to the common order of a mere creature.

717. But during this retirement and absence of the Lord, although most holy Mary missed the intuitive and abstractive visions of the divine Essence and of the angels as mentioned above, her most holy soul and her faculties enjoyed more gifts of grace and more supernatural enlightenment, than all the saints ever attained or received. For in regard to this the hand of God never withdrew from Her. But in comparison with the frequent visitations of the Lord in her first years, I call the state of her privation of his presence for such a long time, an absence and withdrawal of the Lord. It commenced eight days before the death of her father, saint Joachim, and afterwards the persecution of hell began, followed by the persecutions on the part of creatures. They lasted until our Princess reached the age of twelve years. Having passed this age, the holy angels on a certain day, without manifesting themselves, spoke to Her as follows: "Mary, the end of the life of thy holy mother Anne as ordained by the Most High, is now about to arrive, and his Majesty has resolved to free her from the prison of her mortal body and bring her labors to a happy fulfillment."

718. At this unexpected and sorrowful message the heart of the affectionate Daughter was filled with compassion. Prostrating Herself in the presence of the Most High, She poured forth a fervent prayer for the happy death of her mother saint Anne in the following words: "King of the ages, invisible and eternal Lord, immortal and almighty Creator of the Universe, although I am but dust and ashes and although I must confess, that I am in debt to thy greatness, I will not on that account be prevented from speaking to my Lord (Gen. 18, 17), and I pour out before thee my heart, hoping, O my God, that Thou wilt not despise her, who has always confessed thy holy name. Dismiss, O Lord, in peace thy servant, who has with invincible faith and confidence desired to fulfill thy divine pleasure. Let her issue victoriously and triumphantly from the hostile combat and enter the portal of thy holy chosen ones; let thy powerful arm strengthen her; at the close of her mortal career, let that same right hand, which has helped her to walk in the path of perfection, assist her, and let her enter, O my Father, into the peace of thy friendship and grace, since she has always sought after it with an upright heart."

719. The Lord did not respond expressly in words to this petition of his Beloved; but his answer was a marvelous favor, shown to Her and to her mother, saint Anne. During that night his Majesty commanded the guardian angels of the most holy Mary to carry Her bodily to the sickbed of her mother and one of them to remain in her stead, assuming for this purpose an aerial body as a substitute for hers. The holy angels obeyed the mandate of God and they carried their and our Queen to the house and to the room of her holy mother Anne. Being thus brought to the presence of her mother, the heavenly Lady kissed her hand and said to her: "My mother and mistress, may the Most High be thy light and thy strength, and may He be blessed, since He has in his condescension not permitted me in my necessity to remain without the benefit of thy last blessing; may I then receive it, my mother, from thy hand." Holy Anne gave her last blessing to Mary and with overflowing heart also thanked the Lord for the great favor thus conferred upon Herself. For She knew the sacrament of her Daughter and Queen, and she did not forget to express her gratitude for the love, which Mary had shown her on this occasion.

720. Then our Princess turned toward her mother and comforted her against the approach of death; and among many other words of incomparable consolation, She spoke also the following: "Mother, beloved of my soul, it is necessary that we pass through the portal of death to the eternal life, which we expect; bitter and painful is the passage, but also profitable. For it is instituted by the divine Goodness as the beginning of our security and rest; it satisfies by itself for the negligences and shortcomings of the creature in fulfilling the duties. Accept death, O my mother; through it pay the common debt with joy of spirit, and depart in confidence to the company of the holy Patriarchs, Prophets, the just and the friends of God, who were our ancestors. There await with them the beatitude, which the Most High will send to us through our Savior and his Redemption. The certainty of this hope will be thy consolation until we attain to the full possession of that which we expect."

721. Saint Anne answered her Daughter with a retum of love and in a spirit of joy worthy of herself and of such a Daughter on such an occasion. In maternal tenderness she said: "Mary, my beloved Daughter, fulfill now thy obligation by not forgetting me in the presence of our Lord God and Creator and reminding Him of the need I have of his protection in this hour. Remember what thou owest to her, who has conceived Thee and bore Thee in her womb nine months, who afterwards nourished Thee at her breast and has always held Thee in her heart. Beseech the Lord, my Daughter, that He extend a hand of mercy toward me, his useless creature, who has her beginning only through his mercies, and that I may receive his blessing in this hour of my death; for I place my confidence and have always placed it altogether in his holy name. Do not leave me, my Beloved, before Thou hast closed my eyes. Thou wilt be left an orphan and without the protection of man; but thou wilt live under the guardianship of the Most High; confide in the mercies which He has shown of old. Daughter of my heart, walk in the path of the justifications of the Lord and ask his Majesty to govern thy aspirations and thy powers and to be thy Teacher in the holy law. Do not leave the temple before choosing thy state of life, and let it be done only with the sound advice of the priests of the temple, and continue to pray to the Lord that He dispose of thy affairs according to his own pleasure. Pray that, if it be his will to give Thee a spouse, he may be of the tribe of Juda and of the race of David. The possessions of thy father Joachim and of myself, which shall belong to Thee, share with the poor, with whom thou shouldst deal in loving generosity. Keep thy secret hidden within thy Bosom and ask the Omnipotent without ceasing to show his mercy by sending his salvation and redemption through his promised Messiah. Ask and beseech his infinite bounty to be thy protection, and may his blessing come over Thee together with mine."

722. In the midst of such exalted and heavenly colloquies the blessed mother saint Anne felt the throes of death approaching and, reclining upon the throne of grace, that is, in the arms of her most holy Daughter Mary, she rendered her most pure soul to her Creator. Having closed the eyes of her mother, as saint Anne had requested, and leaving the sacred body in position for burial, the Queen Mary was again taken up by the holy angels and restored to her place in the temple. The Most High did not impede the force of her filial love, which naturally would cause a great and tender sorrow at the death of her mother and a sense of loneliness at being deprived of her assistance. But these sorrows were most holy and perfect in our Queen, governed by the graces of her most prudent innocence and purity. In the midst of them She gave praise to the Most High for the infinite mercies, which He had shown to her mother both in life and in death, while her sweet and loving complaints on account of the absence of the Lord continued unabated.

723. However this most holy Daughter could not I know the full extent of the consolation afforded her mother in having Her present at her death. For the Daughter was not aware of her own exalted dignity and the sacrament connected with Her, as was known to the mother. This she had always kept secret, as the Most High had commanded her. But finding at her bedside Her, who was the light of her eyes and of the whole world, and having the privilege of expiring in her arms, all the desires of her mortal life were fulfilled, making its end more happy than that of all the mortals up to that hour. She died, not so much in the fullness of years as in the fullness of merits, and her most holy soul was placed by the angels in the bosom of Abraham, where she was recognized and reverenced by all the Patriarchs, Prophets and the just, who were in that place. This most holy matron was naturally endowed with a great and generous heart, with a clear and aspiring intellect fervent and at the same time full of tranquillity and peace. She was of medium stature, somewhat smaller than her Daughter, most holy Mary; her face was rather round, of a suffused whiteness, her countenance was always equable and composed, and finally She was the mother of Her, who was to be the Mother of God himself; this dignity in itself included many perfections. Saint Anne lived fifty-six years, portioned off into the following periods; at the age of twenty-four she espoused saint Joachim and she remained without issue for twenty years; then in the forty-fourth year she gave birth to the most holy Mary, and of the twelve years which she lived during the lifetime of Mary, three were passed in her company and nine during her absence in the temple, which altogether make fifty-six years.

724. Concerning this great and admirable woman, as I have been informed, some grave authors assert, that saint Anne was married three times and that in each one of these marriages she was the mother of one of the three Mary’s; others have the contrary opinion. The Lord has vouchsafed to me, solely on account of his goodness, great enlightenment concerning the life of this fortunate saint; yet never was it intimated to me that she was ever married except to saint Joachim, or that she ever had any other daughter besides Mary, the Mother of Christ. Perhaps because it does not pertain to nor was necessary for the history which I am writing, information was not given to me whether the other Mary’s who are called her sisters, were or were not her cousins, that is daughters of the sister of saint Anne. When her spouse saint Joachim died, she was in the forty-eighth year of her age, and the Most High selected and set her apart from the race of women, in order to make her the mother of Her, who was the Superior of all creatures, inferior only to God, and yet his Mother. Because of her having such a Daughter and of her being the grandmother of the Word made man, all the nations may call the most fortunate saint Anne blessed.

725. My daughter, the most valuable science of man is to know how to resign himself entirely into the hands of his Creator, since He knows why he has formed him and for what end each man is destined. Man's sole duty is to live in obedience and in the love of his Lord. God will charge himself most solicitously with the care of those that thus confide in Him; He will take upon Himself the management of all the affairs and all the events of this life in order to draw blessings and benefits for those that thus trust in his fidelity. He afflicts and corrects the just by adversities, He consoles and rejoices them with his favors, He inspires them with hope in his promises, and threatens them and inspires them with fear by his threats; He absents Himself in order to attract their love, He shows Himself to the souls in order to reward and preserve them in fervor, and in all these things He makes the lives of the chosen ones more delightful and beautiful. All this happened to me in that which thou hast written of me; He visited me and prepared me in his mercy with many different kinds of blessings, difficulties and labors, persecutions of creatures, and the separation from my parents and from all men.

726. In the midst of these various trials the Lord did not forget my weakness, for with the sorrow for the death of my mother, holy Anne, He combined the consolation and comfort of permitting me to be present at her death. O my soul, how many blessings do men lose by not attaining to this wisdom! They hold themselves aloof from the divine Providence, which is powerful and sweet and unfailing, which measures the orbs of heaven and the elements; which counts the footsteps, discerns the thoughts, and disposes everything for the benefit of the creatures. Instead of all this men are given over to their own solicitudes, which are inefficient and weak, blind, uncertain and inconsiderate. From this false beginning originate and follow irreparable evils for man; for he deprives himself of the divine protection and falls from the dignity of having his Creator as his Helper and Defender. What is still worse, if by his carnal wisdom and by diabolical astuteness to which man resigns himself, he succeeds sometimes in obtaining what he seeks, he deems himself fortunate on account of this, his own misfortune! And with sensible pleasure he imbibes the poison of eternal death in the deceitful delight, which he has gained, while incurring the alienation and abhorrence of his God.

727. Mind well, then, my daughter, this danger, and let thy whole solicitude be to cast thyself securely into the arms of thy provident God and Lord. He being infinite in wisdom and power, loves thee much more than thou lovest thyself, and He knows and desires for thee greater goods, than thou ever canst learn to desire and request. Confide in his goodness and in his promises, which do not admit of failure; remember what He says through his Prophet to the just: that it is well with man (Is. 3, 10) since God takes upon Himself his desires and cares, and charges Himself with them in order to deal with them according to his generosity. By means of this most secure confidence thou wilt even in this mortal life enjoy the blessedness of a tranquil and peaceful conscience; and although thou mayest find thyself surrounded by the tempestuous waves of trial and adversity which cast over thee the sorrows of death (Psalm 17, 5), and although the terrors of hell may surround Thee, suffer thou and hope in patience, so that thou err not from the portal of the grace and the good will of the Most High.

THE MOST HIGH MANIFESTS HIMSELF TO HIS BELOVED MARY, OUR PRINCESS
BY CONFERRING ON HER AN EXTRAORDINARY FAVOR

Already our heavenly Princess felt that the day of the clear vision of the Divinity was approaching and that like the harbingers of early dawn, the rays of the divine light were breaking upon her soul. Her heart began to be inflamed by the nearness of the invisible fire, which illumines but does not consume; and made attentive by this new clearness, She questioned her angels and said to them: "My friends and lords, my most faithful and vigilant sentinels, tell me: what hour is it of my night? And when will the bright light of the day arise, in which my eyes shall see the Sun of justice which illumines them and gives life to my affections and my soul ?" The holy princes answered Her and said:

"Spouse of the Most High, thy wished-for light and truth is near; it will not tarry long, for already it approaches." At these words the veil which hid the view of these spiritual substances was slightly lifted; and the holy angels became visible, showing themselves as during her first years in their own essence, without hindrance or dependence of the bodily senses.

729. With these hopes and with the vision of the heavenly spirits the anxieties of most holy Mary concerning the sight of her Beloved were somewhat allayed. But this kind of love seeks after the most noble Object, and without It, although enjoying the presence of the angels and saints, the heart, wounded by the arrows of the Omnipotent, will not come to rest. Nevertheless, our heavenly Princess, rejoiced by this alleviation, spoke to her angels and said to them: "Sovereign Princes and flames of that inaccessible light, in which my Beloved dwells, why have I for so long a time been unworthy of your sight? Wherein have I been displeasing to you and failed to satisfy you? Tell me, my lords and teachers, wherein I have been negligent, in order that I may not again be forsaken by you through my own fault." “O Lady and Spouse of the Almighty," they answered, "we obey the voice of our Creator and are governed by his holy will, and as his spirits, He commissions us and sends us out in his service. He commanded us to conceal ourselves during the time in which He himself withdrew from sight. But though hidden we remained present, solicitous for thy protection and defense, fulfilling his command by remaining in thy company without being visible."

730. "Tell me then, where is my Lord at the present time, my highest God, my Maker. Tell me, whether my eyes shall see Him soon, or whether perhaps I have displeased Him, in order that I may, as a most insignificant creature, bitterly bewail the cause of this punishment. Ministers and ambassadors of the highest King, be moved by my afflicted love and give me tokens of my Beloved." "Soon, O Lady," they answered, "Thou shalt see Him whom thy soul desires, let thy sweet sorrows turn to hope; our God will not withhold Himself from those that seek Him so truly; great, O Mistress, is his loving Goodness with all those that cling to Him and He will not be niggardly in satisfying thy wishes." The holy angels openly called Her Mistress, as they were sure of her most prudent humility and as they could conceal the full meaning of this title under pretense of her position as Spouse of the Most High; for She knew that they had been eye-witnesses of the espousal, which his Majesty had celebrated with their Queen. And as his wisdom had ordered, that in all else, except in the title and dignity of Mother of the Word, which was to remain concealed to Her until the proper time, the holy angels were to show Her great reverence; so they were solicitous to give Her many tokens of respect, although they covertly honored Her much more for what they knew in secret, than for that which they manifested to Her openly.

731. During these conferences and loving colloquies the heavenly Princess awaited the approach of her Spouse and her highest delight, while the seraphim, who attended Her, commenced to prepare Her by new enlightenment of her faculties; a sure pledge of the beginning of the Good for which She hoped. But as these favors augmented the fire of her love without allowing Her as yet to reach the desired end, they only augmented the heartrending anguish of her love, and with sighs She spoke to the seraphim, saying: "Most exalted spirits, who stand close to my highest Good, ye clear mirrors, whence reflected I was wont to see Him in the joy of my soul. Tell me, where is the light which illuminates you and fills you with beauty? Tell me, why does my Beloved tarry so long? Tell me, what hides Him, and why my eyes cannot see Him? If it is through my fault, I will amend my ways; if I do not merit the fulfillment of my wishes, I will conform myself to his will; and if He seeks his pleasure in my sorrow, I will suffer in the joy of my heart; but tell me, how can I live without having my own life? How shall I direct myself without light?"

732. To her sweet complaints the holy seraphim answered: "Lady, thy Beloved is not absent when for thy good He tarries and withholds Himself; in order to console his beloved, He afflicts them, in order to give so much the more joy, He aggrieves them, in order to be sought after, He withdraws from them. He wishes that Thou sow in tears (Psalm 125, 5), and so gather afterwards the sweet fruits of sorrow. If the Beloved did not hide Himself, He would not be sought after with that anxiety which is caused by his absence, nor would the soul renew its affections, nor increase in the appreciation due to that Treasure."

733. They transmitted to Her that light, of which I have spoken (No. 625), in order to purify her faculties; not because there were any defects to be remedied, for She could not be guilty of any defects. On the contrary all her actions and operations during the absence of the Lord had been meritorious and holy. Nevertheless it was necessary that She be endowed with new gifts, in order to tranquilize her spirit and her faculties, which had been moved by affectionate labors and anxieties during the absence of the Lord, and also in order to withdraw Her from her present state and raise Her to a position, where She could enjoy new and different favors, for in order that her faculties might again be proportioned to the high Object and to the manner of enjoying It, they must necessarily be renewed and predisposed. All this the holy seraphim proceeded to do with Her in the manner already described in book second, chapter fourteenth. When the Lord conferred upon Her the final adornment and the quality necessary for the immediate vision about to take place.

734. As far as I can explain, this successive elevation of the faculties of the heavenly Queen engendered those particular affections and sentiments of love and virtues which the Lord desired, and in the midst of these elevations his Majesty withdrew the veil. Then after his long concealment He manifested Himself to his only Spouse, his beloved and most holy Mary, by an abstractive vision of the Divinity. Although this vision was given through abstractive images and not intuitive, yet it was most clear and exalted in its kind. By it the Lord dried the continual tears of our Queen, rewarded her affection and her loving anxiety, satisfied all her desires and overwhelmed Her with delight as She reclined in the arms of her Beloved (Cant. 8, 5). Then was renewed the youth of that aspiring Eagle, winging its flight into the impenetrable regions of the Divinity (Psalm 102, 5), and by the after-effects of this vision She ascended whither no other creature can ascend, or no other intellect can reach outside of God's.

735. The joy which filled the most pure Mistress on the occasion of this vision must be measured as well by the extreme sorrow through which She had passed as by the accumulation of merits which She had gained. I can only say that, in so far and by how much sorrow had abounded, so also now overflowed her joy; and that her patience, her humility, her fortitude, her constancy, her loving anxieties were the most remarkable and the most exquisite that ever until that time or ever after could have existed or can exist in any creature. This most unparalleled Lady alone could understand the excellence of that wisdom and could appreciate the greatness of the loss sustained in being deprived of the vision of God and in being far from his presence. She alone having suffered and measured this great loss in humility, and with fortitude, to make it conducive to her sanctification by ineffable love, and afterwards to appreciate the blessings and the joy of its recovery.

736. Being then elevated to this vision and having prostrated Herself in the divine presence, the most holy Mary said to his Majesty: "Lord and most high God, incomprehensible and highest Good of my soul, since Thou raisest up such a poor and worthless worm as myself, receive, O Lord, in humble thankfulness of my soul, the homage due from me to thy goodness and glory, together with that which thy courtiers render unto Thee; and if any of the service which came from me, so low and earthly a creature, has displeased Thee, reform that, which in my works has been unsatisfactory to Thee, my Lord. O Goodness and Wisdom incomparable and infinite, purify my heart and renew it, in order that it may be pleasing, humble, penitent and acceptable in thy sight. If I have not borne the insignificant troubles and the death of my parents as I should, and if I have in anything erred from that which is pleasing to Thee, perfect my faculties and all my works, O most high God, as my powerful Lord, as my Father and as the only Spouse of my soul."

737. To this humble prayer the Most High answered: "My Spouse and my Dove, the grief for the death of thy parents and the sorrow occasioned by the other troubles is the natural effect of human nature and no fault; and by the love with which Thou has conformed Thyself to the dispositions of my Providence in all things, Thou hast merited anew my graces and my blessings, I am the One that distributes the true light and its effects by my wisdom; I am the Lord of all, that calls forth the day and the night in succession; I cause tranquillity and I set bounds to the storms, in order that my power and my glory may be exalted and in order that through them the soul might steer more securely with the ballast of experience and hasten more expeditiously through the violent waves of tribulation, arriving at the secure harbor of my friendship and grace, and obliging Me by the fullness of merit to receive it with so much the greater favor. This, my Beloved, is the admirable course of my wisdom and for this reason I concealed Myself during all that time from thy sight; for from Thee I seek whatever is most holy and most perfect. Serve Me then, my beautiful One, who am thy Spouse, thy God of infinite mercy and whose name is admirable in: the diversity and variety of my great works."

738. Our Princess issued from this vision altogether renovated and made godlike; full of the new science of the Divinity and of the hidden sacraments of the King, confessing Him, adoring Him, and praising Him with incessant canticles and by the flights of her pacified and tranquilized spirit. In like proportion also was the increase of her humility and of all the other virtues. Her most ardent prayer was to penetrate more and more deeply into that which is most perfect and most pleasing to the will of the Most High, and to fulfill and execute it in her actions. Thus passed a number of days, until that happened, which is to be related in the next chapter.

My daughter, many times I shall repeat to thee the lesson containing the greatest wisdom for souls, which consists in the knowledge of the cross, in the love of sufferings, and in putting this knowledge into practice by bearing afflictions with patience. If the condition of mortals were not so low, they would covet sufferings merely for the sake of their God and Lord, who has proclaimed them to be according to his will and pleasure; for the faithful and loving servant should always prefer the likings of his lord to his own convenience. But the worldlings in their torpidity are moved neither by the duty of conforming to their Father and Lord, nor by his declaration that all their salvation consists in following Christ in his sufferings and that his sinful children must reap the fruit of the Redemption by imitation of their sinless Chief.

740. Accept then, my dearest, this doctrine and engrave it deeply into thy heart. Understand that as a daughter of the Most High, as a spouse of my Son, and as my disciple, even if from no other motive, thou must acquire the precious gem of suffering and thus become pleasing to thy Lord and Spouse. I exhort thee, my daughter, to select the sufferings of his Cross in preference to his favors and gifts and rather embrace afflictions than desire to be visited with caresses; for in choosing favors and delights thou mayest be moved by selflove, but in accepting tribulations and sorrows, thou canst be moved only by the love of Christ. And if preference is to be given to sufferings rather than to delights, wherever it can be done without sin, what foolishness is it, when men pursue so blindly the deceitful and vile delights of the senses, and when they abhor so much all that pertains to suffering for Christ and for the good of their soul?

741. Thy incessant prayer, my daughter, should be always to repeat: here I am, Lord, what wilt Thou do with me? Prepared is my heart, I am ready and not disturbed; what dost Thou wish me to do for Thee? These sentiments should fill thy heart in their full and true import, repeating them more by sincere and ardent affection, than by word of mouth. Let thy thoughts be exalted, thy intentions most upright, pure and noble, desiring to fulfill in all things the greater pleasure of the Lord, who with measure and weight dispenses both sufferings and the favors of his graces. Examine and search within thyself without ceasing, by what sentiments, by what actions, and in what occasion thou mayest guard against offense and in what thou canst please thy Beloved most perfectly, and thus learn what thou must strive to correct or what thou must aspire to within thyself. Every disorder, be it yet so small, and all that may be less pure and perfect, see thou curtail and expunge immediately, even though it seem allowable or even of some profit; all that is not most pleasing to the Lord, thou must consider as evil, or as useless for thyself; and no imperfection must appear small to thee, if it is displeasing to God. With this anxious fear and holy solicitude thou shalt walk securely; and be certain, my dearest daughter, that it cannot enter into the mind of man, what copious reward the most high Lord reserves for those souls that live in this kind of attention and solicitude.

THE MOST HIGH COMMANDS THE MOST HOLY MARY TO ENTER THE
STATE OF MATRIMONY AND HER RESPONSE TO THIS COMMAND

At the age of thirteen and a half years, having grown considerably for her age, our most charming Princess, most pure Mary, had another abstractive vision of the Divinity of the same order and kind as those already described. In this vision, we might say, happened something similar to that which the holy Scriptures relate of Abraham, when God commanded him to sacrifice his beloved son Isaac, the only pledge of all his hopes. God tempted Abraham, says Moses (Gen. 12, 2), trying and probing the promptness of his obedience in order to reward it. We can say the same thing of our great Lady, that God tried Her in this vision, by commanding Her to enter the state of matrimony. Thence we can also understand the truth of the words: How inscrutable are the judgments of the Lord and how exalted are his ways and thoughts above our own (Rom. 11, 33)! As distant as heaven is from earth, were the thoughts of most holy Mary from the plans which the Most High now made known to Her, by commanding Her to accept a husband for her protection and company; for as far as depended upon her will She had desired and resolved during all her life not to have a husband (433, 586) and She had often repeated and renewed the vow of chastity, which She had taken at such a premature age.

743. As already mentioned, the Lord had celebrated his solemn espousal with the Princess Mary (435) when She was brought to the temple, confirming and approving her vow of chastity, and solemnizing it by the presence of the glorious hosts of angels. The most innocent Dove had withdrawn Herself from all human intercourse, relinquishing entirely all that might be called worldly interest and attention, or love and desire of creatures. She was altogether taken up and transformed by the pure and chaste love of that highest Good which never fails, knowing that She would be only more chaste in its love, more pure in its contact, and more virginal in its acceptance. When therefore, without any other explanation, the command of the Lord reached Her, that She now accept an earthly spouse and husband, what surprise and astonishment was it to this heavenly Maid, who, in her fixed confidence was living so secure in the possession of God himself as her Spouse and who now heard from Him such a command? Greater was this trial than that of Abraham (Gen. 22, 1, etc.), for he did not love Isaac in the same degree as most holy Mary loved inviolate chastity.

744. Nevertheless at this unexpected command the most prudent Virgin suspended her judgment, and preserved the calmness of her hope and belief more perfectly than Abraham. Hoping against hope (Rom. 4, 18), She made answer to the Lord saying: "Eternal God and incomprehensible Majesty, Creator of heaven and earth, and of all things contained therein, Thou, O Lord, who weighest the winds (Job 28, 25), and by thy commands set test bounds to the sea and subjectest all creation to thy will, canst dispose of me, thy worthless wormlet, according to thy pleasure, without making me fail in that which I have promised to Thee; and if it be not displeasing to Thee, my good Lord, I confirm and ratify anew my desire to remain chaste during all my life and to have Thee for my Lord and Spouse; and since my only duty as a creature is to obey Thee, see Thou to it, my Spouse, that according to thy Providence I may escape from this predicament in which thy holy love places me." There was, however, some uneasiness in the most chaste maiden Mary, as far as her inferior nature was concerned, just as happened afterwards at the message of the archangel Gabriel (Luke 1, 8) ; yet, though She felt some sadness, it did not hinder Her from practicing the most heroic obedience which until then had fallen to her lot, and She resigned Herself entirely into the hand of the Lord. His Majesty answered her: "Mary, let not thy heart be disturbed, for thy resignation is acceptable to Me and my powerful arm is not subject to laws; by my disposition that will happen, which is most proper for Thee."

745. Consoled only by this vague promise of the Lord, most holy Mary recovered from her vision and returned to her ordinary state. Left between doubt and hope by the divine command and promise, She was full of solicitude, for the Lord intended that She should multiply Her tearful sentiments of love and confidence, of faith, humility, of obedience, of purest chastity and of other virtues, impossible to enumerate. In the meantime, while our great Lady applied Herself to vigilant prayer, and to her resigned and prudent sighs and solicitude, God spoke in sleep to the high priest, saint Simeon, and commanded him to arrange for the marriage of Mary, the daughter of Joachim and Anne of Nazareth; since He regarded Her with special care and love. The holy priest answered, asking what was his will in regard to the person, whom the maiden Mary was to marry and to whom She was to give Herself as Spouse. The Lord instructed Him to call together the other priests and learned persons and to tell them that this Maiden was left alone and an orphan and that She did not desire to be married; but that, as it was a custom for the firstborn maidens not to leave the temple without being provided for, •it was proper She should be married to whomever it seemed good to them.

746. The high priest obeyed the divine order and, having called together the other priests, he made known to them the will of the Most High, informing them of the favor in which his Majesty held this Maiden, Mary of Nazareth, according as it had been revealed to him. He told them that as She was an inmate of the temple and was now without parents, it was their duty to provide for Her and find a husband worthy of a Maiden so modest, virtuous and of such unimpeachable conduct as was hers in the temple. Moreover, as Mary was of noble lineage and as her property and other considerations made this marriage particularly important, it was necessary to consider well to whom She was to be entrusted. He added also that Mary of Nazareth did not desire to be married; but that at the same time it would not be proper to dismiss Her from the temple unmarried, since She was an orphan and a firstborn daughter.

747. Having conferred about this matter among themselves the priests and learned men, moved by divine impulse, concluded that, in a matter where so much was involved and where the Lord himself had favorably interfered, it would be best to inquire farther into his holy will and to ask Him to designate in some manner who should be the most appropriate person to be the spouse of Mary. Knowing that her spouse must be of the house and of the race of David in order to comply with the law, they appointed a day, on which all the free and unmarried men of that race, who then might be in Jerusalem, were to be called together in the temple. It happened to be the very day on which our Princess completed her fourteenth year. As it was necessary to notify Her of the result of their conference and to ask Her consent, the highpriest Simeon called Her and informed her of their intention to give Her a spouse before dismissing Her from the temple.

748. The most prudent Virgin, with a countenance betokening virginal modesty, answered the priest with great composure and humility: "Sir, as far as my inclinations are concerned, I desire to preserve perpetual chastity during all my life; for I wished to dedicate myself to God in the service of this holy temple in return for the great blessings which I have received in it; I never had the intention or the desire to enter the state of matrimony, since I consider myself incapable of fulfilling the duties connected with it. This was my inclination, but thou, my master, who art to me in place of God, wilt teach me what is according to his holy Will." "My Daughter," answered the priest, "thy holy desires are acceptable to the Lord; but remember, that no maiden of Israel abstains from marriage as long as we expect the coming of the Messias conformably to the divine prophecies. Therefore all who obtain issue of children among our people, esteem themselves happy and blessed. In the matrimonial state Thou canst serve God truly and in great perfection; and in order that Thou mayest obtain a companion according to the heart of God and who will be conformable to thy wishes, we will pray to the Lord, as I have told Thee, asking Him to single out a husband for Thee, who shall be pleasing to Him and of the line of David; do Thou also pray continually for the same favor, in order that the Most High may favor Thee and may direct us all."

749. This happened nine days before the one appointed for the execution and realization of their resolve. During this time the most holy Virgin multiplied her prayers, beseeching the Lord with incessant tears and sighs, to fulfill his divine pleasure in that which She had so much at heart. On one of those nine days the Lord appeared to Her and said to Her: "My Spouse and my Dove, let thy afflicted heart expand and let it not be disturbed or sad; I will attend to thy yearnings and to thy requests, I will direct all things, and will govern the priests by my enlightenment; I will give Thee a spouse selected by Myself, and one who will put no hindrance to thy holy desires, but who, by my grace will prosper Thee in them. I will find for Thee a perfect man conformable to my heart and I will choose him from the number of my servants; my power is infinite, and my protection and aid shall never fail Thee."

750. The most holy Mary answering said: "Highest Good and Love of my soul, Thou well knowest the secret of my bosom and my desires, which Thou hast excited in me from the first moment of the existence received from Thee; preserve me, then, my Spouse, pure and chaste, as I have desired for Thee and through Thee. Do not despise my sighs and deprive me not of thy countenance. Remember, my Lord and God, that I am but a useless wormlet, weak and despicable on account of my insignificance; and if I should fall away from virtue in the state of matrimony, I shall disappoint Thee and my desires; provide Thou for my security and be not deterred by my demerits. Although I am but useless dust (Gen. 18, 27), I will call on thy greatness, O Lord, trusting in thy infinite mercies."

751. The most chaste Maiden also approached her holy angels, whom She surpassed in sanctity and purity, and conferred with them many times concerning her anxieties in regard to the new state, which She was expected to enter. One day the holy spirits said to Her:"Spouse of the Most High, since Thou canst not ignore this title, nor much less the love which He, who is almighty and unfailing in his truth, has shown Thee, let thy heart, O Mistress, be at peace; for sooner will the heavens and the earth fail, than the fulfillment of his promises (Matth. 24, 27). All the events of thy life succeed each other according to the foreknowledge of thy Spouse; and his powerful arm, which governs the elements and all creatures, can suspend the forces of the impetuous waves and temper the vehemence of the elements, so that neither fire will burn nor the earth show its weight. His high judgments are secret and holy, his decrees are most just and wonderful, nor can creatures comprehend them; though they must revere them. If his Majesty wishes that Thou serve Him in matrimony, it will be better for Thee to please Him therein, than to displease Him in some other state of life. He will no doubt provide for Thee the most holy and perfect; trust Thou securely in his promises." This advice of the angels quieted somewhat the anxieties of our Princess. She asked them anew for protection and assistance, and that they present to the Lord in her name her entire subjection to that which his divine pleasure should ordain in her regard.

My dearest daughter, most high and venerable are the judgments of the Lord, and they should not be scrutinized by mortals, since they are impenetrable. His Majesty commanded me to enter the state of matrimony and at the same time concealed from me the sacrament dependent upon entering it. Matrimony was required, in order that my parturition might be respectable in the eyes of the world, and that the Word, made incarnate in my womb, might be reputed as the son of my husband, since at the same time the world was to remain ignorant of this mystery. It was also a suitable means to conceal this mystery from Lucifer and the demons, who in such rage were bent on wreaking their fury upon me. When they saw me enter the married state as other women, their fury was appeased, not thinking it compatible, that She should have a husband, who was to be the Mother of God himself; Lucifer himself was somewhat quieted by this means and made a truce with his malice. The Lord had also other ends in view, which have become manifest, although, on account of circumstances, they were hidden to me at that period of my life.

753. I wish Thee to understand, my daughter, that the certain prospect of being espoused to any man, without at the same time knowing the mystery concealed from me by the Lord, was the greatest sorrow and affliction, which until then I had ever experienced; and if the divine power had not strengthened me in this pain, and had not given me some kind of confidence, although it was only obscure and undetermined, I would have lost my life in this suffering. But from this event thou shouldst learn how complete must be the resignation of the creature to the will of the Most High, and how it must restrict its shortsighted judgment and guard against scrutinizing the secrets of a Majesty so exalted and mysterious. If any danger or difficulty seems to present itself in that which the Lord commands, let man confide in Him and firmly believe that he was not placed therein in order to be forsaken, but in order that he may come forth victorious and triumphant, if he cooperates on his own part with the assistance given by the Lord. Whenever the soul seeks to scrutinize the decrees of his wisdom and satisfy itself before it obeys and believes, let it be convinced that it defrauds the Creator of its glory and honor, and at the same time loses for itself the merit of its works.

754. I was aware that God is superior to all creatures and that He had no need of our foresight; for He seeks only the subjection of our will, since the creature cannot give Him counsel, but only obedience and praise. And although, on account of not knowing what He wished of me and ordained for me in the state of matrimony, the love, which I had for chastity caused me much affliction; yet that grievous sorrow did not make me curious and inquisitive, but served to make my obedience more excellent and pleasing in his eyes. By this example thou thyself must regulate the subjection to that which thou perceivest to be according to the pleasure of the Lord thy Spouse, resigning thyself entirely to his protection and confiding in the firmness of his promises. And wherever thou hast the approbation of thy priests and superiors, allow thyself to be governed without any resistance to their commands and to the divine aspirations.

On the day on which, as we have said in the preceding chapter, our Princess Mary completed the fourteenth year of her life, the men, who at that time in the city of Jerusalem were descendants of the tribe of Juda and of the race of David, gathered together in the temple. The sovereign Lady was also of that lineage. Among the number was Joseph, a native of Nazareth, and then living in Jerusalem; for he was one of the descendants of the royal race of David. He was then thirty-three years of age, of handsome person and pleasing countenance, but also of incomparable modesty and gravity; above all he was most chaste in thought and conduct, and most saintly in all his inclinations. From his twelfth year he had made and kept the vow of chastity. He was related to the Virgin Mary in the third degree, and was known for the utmost purity of his life, holy and irreprehensible in the eyes of God and of men.

756. All these unmarried men gathered in the temple and prayed to the Lord conjointly with the priests, in order to be governed by the holy Spirit in what they were about to do. The Most High spoke to the heart of the high priest, inspiring him to place into the hands of each one of the young men a dry stick, with the command that each ask his Majesty with a lively faith, to single out the one whom He had chosen as the spouse of Mary. And as the sweet odor of her virtue and nobility, the fame of her beauty, her possessions and her modesty, and her position as being the firstborn in her family was known to all of them, each one coveted the happiness of meriting Her as a spouse. Among them all only the humble and most upright Joseph thought himself unworthy of such a great blessing; and remembering the vow of chastity which he had made and resolving anew its perpetual observance, he resigned himself to God's will, leaving it all to his disposal and being filled at the same time with a veneration and esteem greater than that of any of the others for the most noble maiden Mary.

757. While they were thus engaged in prayer the staff which Joseph held was seen to blossom and at the same time a dove of purest white and resplendent with admirable light, was seen to descend and rest upon the head of the saint, while in the interior of his heart God spoke: "Joseph, my servant, Mary shall be thy Spouse; accept Her with attentive reverence, for She is acceptable in my eyes, just and most pure in soul and body, and thou shalt do all that She shall say to Thee." At this manifestation and token from heaven the priests declared saint Joseph as the spouse selected by God himself for the maiden Mary. Calling Her forth for her espousal, the Chosen one issued forth like the sun, more resplendent than the moon, and She entered into the presence of all with a countenance more beautiful than that of an angel, incomparable in the charm of her beauty, nobility and grace; and the priests espoused Her to the most chaste and holy of men, saint Joseph.

758. The heavenly Princess, more pure than the stars of the firmament, with tearful and sorrowful countenance and as the Queen of majesty, most humble yet uniting all perfections within Herself, took leave of the priests, asking their blessing, and of her instructress and her companions, begging their pardon. She gave thanks to all of them for the favors received at their hands during her stay in the temple. The humility of her behavior enhanced the prudence and aptness of her words for the performance of these last duties in the temple; for on all occasions She spoke in few and weighty words. She took leave of the temple not without great grief on account of the sacrifice of her inclinations and desires. In the company of attendants who were some of the more distinguished laymen in the service of the temple, She betook Herself with her spouse Joseph to Nazareth, the native city of this most fortunate married couple. Joseph, although he had been born in that place, had, by the providential disposition of circumstances, decided to live for some time in Jerusalem. Thus it happened that he so improved his fortune as to become the spouse of Her, whom God had chosen to be his own Mother.

759. Having arrived at their home in Nazareth, where the Princess of heaven had inherited the possessions and estates of her blessed parents, they were welcomed and visited by their friends and relatives with the joyful congratulations customary on such occasions. After they had in a most holy manner complied with the natural duties of friendship and politeness, and satisfied the worldly obligations connected with the conversation and intercourse of their fellowmen, the two most holy spouses, Joseph and Mary, were left at leisure and to their own counsel in their house. Custom had introduced the practice among the Hebrews, that for the first few days of their married state the husband and wife should enter upon a sort of study or trial of each others' habits and temperament, in order that afterwards they might be able to make reciprocal allowance in their conduct one toward the other.

760. During this time saint Joseph said to his spouse Mary: "My spouse and Lady, I give thanks to the Lord most high God for the favor of having designed me as your husband without my merits, though I judged myself unworthy even of thy company; but his Majesty, who can raise up the lowly whenever He wishes, showed this mercy to me, and I desire and hope, relying on thy discretion and virtue, that Thou help me to make a proper return in serving Him with an upright heart. Hold me, therefore, as thy servant, and by the true love which I have for thee, I beg of thee to supply my deficiencies in the fulfillment of the domestic duties and of other things, which as a worthy husband, I should know how to perform; tell me, Lady, what is thy pleasure, in order that I may fulfill it."

761. The heavenly Spouse heard these words with an humble heart, and yet also with a serene earnestness, and She answered the saint: "My master, I am fortunate, that the Most High, in order to place me in this state of life, has chosen thee for my husband and that He has given me such evident manifestation of his will, that I serve thee; but if thou givest me leave I will speak of my thoughts and intentions, which I wish to manifest to thee for this purpose." The Most High forestalled the sincere and upright heart of saint Joseph with his grace and inflamed it anew with divine love through the word of most holy Mary, and he answered Her, saying: "Speak, Lady thy servant hears." On this occasion the Mistress of the world was surrounded by the thousand angels of her guard, in visible form. She had asked them to be present in that manner, because the Lord, in order that the most pure Virgin might act with greater grace and merit, had permitted her to feel the respect and reverence, with which She was bound to speak to her husband and left her to the natural shyness and dread, which She always felt in speaking to men alone; for She had never done this, except perhaps by accident with the high priest.

762. The holy angels obeyed their Queen and, visible only to Her, stood in attendance. In this glorious company She spoke to her spouse saint Joseph, and said to him: "My lord and spouse, it is just that we give praise and glory with all reverence to our God and Creator, who is infinite in goodness and incomprehensible in his judgments. To us, who are so needy, He has manifested his greatness and mercy in choosing us for his service. I acknowledge myself among all creatures as more beholden and indebted to Him than all others, and more than all of them together; for, meriting less, I have received from his liberal hand more than they. At a tender age, being compelled thereto by the force of this truth, which, with the knowledge of the deceitfulness of visible things, his divine light made known to me, I consecrated myself to God by a perpetual vow of chastity in body and soul; his I am and Him I acknowledge as my Spouse and Lord, with fixed resolve to preserve for Him my chastity. I beseech thee, my master, to help me in fulfilling this vow, while in all other things I will be thy servant, willing to work for the comfort of thy life as long as mine shall last. Yield, my spouse, to this resolve and make a like resolve, in order that, offering ourselves as an acceptable sacrifice to our eternal God, He may receive us in the odor of sweetness and bestow on us the eternal goods for which we hope."

763. The most chaste spouse Joseph, full of interior joy at the words of his heavenly Spouse, answered Her: "My Mistress, in making known to me thy chaste and welcome sentiments, thou hast penetrated and dilated my heart. I have not opened my thoughts to Thee before knowing thy own. I also acknowledge myself under greater obligation to the Lord of creation than other men; for very early He has called me by his true enlightenment to love Him with an upright heart; and I desire Thee to know, Lady that at the age of twelve years I also made a promise to serve the Most High in perpetual chastity. On this account I now gladly ratify this vow in order not to impede thy own; in the presence of his Majesty I promise to aid Thee, as far as in me lies, in serving Him and loving Him according to thy full desires. I will be, with the divine grace, thy most faithful servant and companion, and I pray Thee accept my chaste love and hold me as thy brother, without ever entertaining any other kind of love, outside the one which Thou owest to God and after God to me." In this conversation the Most High confirmed anew the virtue of chastity in the heart of saint Joseph, and the pure and holy love due to his most holy spouse Mary. This love the saint already had in an eminent degree, and the Lady herself augmented it sweetly, dilating his heart by her most prudent discourse.

764. By divine operation the two most holy and chaste Spouses felt an incomparable joy and consolation. The heavenly Princess, as one who is the Mistress of all virtues and who in all things pursued the highest perfection of all virtues, lovingly corresponded to the desires of saint Joseph. The Most High also gave to saint Joseph new-purity and complete command over his natural inclinations, so that without hindrance or any trace of sensual desires, but with admirable and new grace, he might serve his spouse Mary, and in Her, execute his will and pleasure. They immediately set about dividing the property inherited from saint Joachim and Anne, the parents of the most holy Virgin; one part they offered to the temple, where She had stayed, another they destined for the poor, and the third was left in the hands of the holy spouse saint Joseph to be disposed of according to his judgment. Our Queen reserved for Herself only the privilege of serving Him and of attending to the household duties. For from intercourse with outsiders and from the management of property, buying or selling, the most prudent Virgin always kept aloof, as I will mention farther on (552, 553).

765. In his former life saint Joseph had learnt the trade of carpentering as being a respectable and proper way of earning the sustenance in life. He was poor in earthly possessions, as I have said above. He therefore asked his most holy Spouse, whether it was agreeable to Her, that he should exercise his trade in order to be able to serve Her and to gain something for distribution among the poor; since it was necessary to do some work and not to remain idle. The most prudent Virgin approved of this resolve, saying that the Lord did not wish them to be rich, but poor and lovers of the poor, desirous of helping them in as far as their means would allow. Then arose between the two Spouses a holy contest, who should obey the other as superior. But She, who among the humble was the most humble, won in this contest of humility; for as the man is the head of the family, She would not permit this natural order to be inverted. She desired in all things to obey her spouse saint Joseph, asking him solely for permission to help the poor, which the saint gladly gave.

766. As saint Joseph during these days by divine enlightenment learnt to know more and more the qualities of his spouse Mary, her rare prudence, humility, purity and all her other virtues exceeding by far his thoughts and estimates, he was seized with ever new admiration and, in great joy of spirit, continued to praise and thank the Lord again and again for having given him a Companion and Spouse so far above his merits. And in order that this work of the Most High might be entirely perfect (for it was the beginning of the greatest, which He was to execute by his Omnipotence) He ordained that the Princess of heaven, by her mere presence and intercourse, should infuse into the heart of her spouse a holy fear and reverence greater than words could ever suffice to describe. This effect was wrought upon saint Joseph by an effulgence or reflection of the divine light, which shone from the face of our Queen and which was mingled with an ineffable and always visible majesty. So much the more was this due to Her than to Moses descending from the mountain, (Exod. 24, 30) as her intercourse and conversation with God had been more extended and intimate.

767. Soon after most holy Mary had a vision of the Lord, in which God spoke to Her: "My most beloved Spouse and Chosen one, behold how faithful I am to my promises with those who love Me. Correspond therefore now to my fidelity by observing all the laws of a spouse, in holiness, purity and all perfection and let the company of my servant Joseph, whom I have given Thee, help thee thereto. Obey him as thou shouldst and listen to his advice." The most holy Mary responded: "Most high Lord, I praise and magnify Thee for thy admirable disposition and providence in my regard, though I am so unworthy and poor a creature; I desire to obey Thee and please Thee as one having greater obligation to Thee than any other. Bestow upon me, my Lord, thy divine favor, in order that I may be assisted in all things and governed according to thy pleasure, and also in order that I may attend to the duties of the state, in which Thou hast placed me, never as Thy slave erring from thy commands and wishes. Show me thy good will and blessing and with it I will strive to obey and serve thy servant Joseph, in such a manner as Thou, my Lord and Maker, commandest."

768. On such heavenly beginnings was founded the home and the married life of the most holy Mary and saint Joseph. From the eighth of September, when they were espoused, until the twenty-fifth of March following, when the Incarnation of the divine Word took place (as I will say in the second part), the two Spouses thus lived together, being prepared in the meanwhile for the work designated for them by the Most High.

769. But I cannot at this juncture withhold my words of congratulation at the good fortune of the most happy among men, saint Joseph. Whence is it, O man of God, that thou among all sons of Adam, shouldst have the happiness and good fortune of possessing God himself in such a manner, that He conducted Himself and was reputed as thy only Son? The eternal Father gives to Thee his Son, and the Son gives to thee his true and real Mother, and the Holy Ghost entrusts to thee his Spouse, while the whole blessed Trinity in its turn yields and espouses to thee as thy legitimate wife its chosen One, its only One, elect as the sun? Dost thou realize, O Saint, thy dignity? Dost thou know thy excellence? Dost thou understand, that thy Spouse is the Queen and Lady of heaven and earth and that Thou art the depositary of the inestimable treasures of God himself? Be mindful, man of God, of thy entrusted pledge and know, that if thou art not envied by the angels and seraphim, thou hast certainly filled them with wonder and astonishment at thy good fortune and at the sacramental mystery connected with thy matrimony. Accept the congratulations for such great happiness in the name of the whole human race. Thou art the archive of the history of the divine mercies, the master and spouse of Her, who is inferior only to God himself; thou findest thyself enriched and prosperous in the sight of all men and of the angels themselves. Remember our poverty and misery, and remember me the most worthless worm of the earth: for I desire to be thy client, blessed and favored by thy powerful intercession.

My daughter, in the example of the matrimonial life wherein the Most High placed me, thou findest a reproof for those souls, who allege their life in the world as an excuse for not following perfection. To God nothing is impossible, and nothing is likewise impossible to those, who with a lively faith, hope in Him, and resign themselves entirely to his divine Providence. I lived in the house of my spouse with the same perfection as in the temple; for in changing my state of life I altered neither my sentiments nor the desire and anxiety to love and serve God; on the contrary I added to my solicitude lest the obligations of a spouse should hinder me in God's service. On this account God favored me and disposed and accommodated powerfully all things in conformity to my desires. The Lord will do the same for all men, if on their part they correspond. They however blame the state of matrimony, deceiving themselves; for the hindrance to a holy and perfect life, is not the state, but the vain and superfluous cares and anxieties, in which they involve themselves forgetting the sweetness of the Lord and seeking and preferring their own.

771. And if there is no excuse for not living a perfect life in the world, still less will the duties and obligations of the religious state be an excuse. Never imagine thyself exempt from the pursuit of perfection on account of being a superioress; for since God has placed thee in office by obedience, thou must not despair of his assistance and protection; He himself will each day assume the responsibility of strengthening thee and helping thee to fulfill thy duties, without relaxing in the pursuit of a perfect love due to God. Oblige Him by the sacrifice of thy own will, submitting in humble patience to all that his divine Providence may ordain. If thou dost not hinder the course of his Providence, I assure thee of his protection and of the power of his divine arm to direct thee and guide all thy actions toward perfection .

AN EXPLANATION OF CHAPTER XXXI OF THE PROVERBS OF SOLOMON, TO WHICH THE LORD
REFERRED ME REGARDING THE LIFE OF MOST HOLY MARY IN MATRIMONY

As soon as the Princess of heaven, Mary, found Herself so unexpectedly in the new state of matrimony, She raised her pure soul to the Father of light for illumination and direction in the fulfillment of all its obligations according to his pleasure. In order to give me some insight into her holy thoughts at this time, the Lord referred me to the last chapter of the Proverbs, in which Solomon outlined the virtues of our Lady in describing the qualities and doings of a valiant woman. Discoursing on this chapter I will say as much as I can of what I was made to understand regarding Her. The chapter begins with the words: "Who shall find a valiant woman? The price of Her is as of things brought from afar off and from the uttermost coasts." This question is one implying admiration in regard to our great and valiant woman Mary and a doubt in regard to all other women, when compared with Her; for none other as valiant can be found in the whole range of the human and natural existence. All the others are weak and wanting, not one being exempt from tribute to the demon through the guilt of sin. Who then will find another woman? Not the kings and monarchs, nor the princes of the earth, nor the angels of heaven, nor the divine power itself will find another, since it had not created another like Her: She is the only one, without a peeress or one resembling Her, who was exalted in dignity according to the measure of his own Omnipotence. For He could not have given Her more than his own eternal Son, consubstantial, equal to Him in immensity, uncreated and infinite.

773. Accordingly the price of this Woman is as something coming from afar, since upon earth and among creatures there was none like to Her. The price of a thing is the value for which a thing is bought or at which it is estimated; then is its price known, when it is known at what value it is held or estimated. The price of this valiant woman Mary was set in the council of the most blessed Trinity, when God himself claimed or purchased Her for Himself in advance of all the other creatures, having received Her in real purchase as a sort of return for the creation of the whole human nature. The price and payment, which He gave for Mary, was the incarnate Word itself and the eternal Father (according to our way of speaking) considered Himself sufficiently repaid by Mary. For finding this valiant Woman in his divine mind, He set such a value on Her, that He devoted his only Son to be at the same time his Son and Hers: and the Son himself took from Her human flesh and chose Her as Mother. Thus this purchase price by which the Most High acquired and appropriated Her, included his wisdom, goodness, omnipotence, justice and all other attributes, and all the merits of his Son, releasing beforehand the whole human race from debt; so that, if all men were to be lost as Adam had lost himself, He would still have left Mary and her Son. Hence truly She was estimated at a price so distant, that all creation would not be able to reach an estimate and appreciation of it. This is meant by the saying "that She came from afar."

774. By this term "afar" are also to be understood the ends of the earth; for God is the last end and the beginning of all creation, from which all things proceed and to which all things return, as the streams return to the sea (Eccles. I, 7). Also the empyrean heaven is the final material end of all corporeal matter; and it is called in an especial way the footstool of the Divinity (Isaias 66, 1) . Yet, in another sense, the end of natural life and the full perfection of virtue might be called the ends of the earth, for in these is fulfilled the purpose of man's natural existence; being called forth by the Creator for the knowledge and love of God, He himself is the ultimate and most apparent end of life and action. All this is included, when the price of most holy Mary is said to come from the farthest ends. Her graces, gifts and merits came and commenced from the ultimate regions. They began where those of the other saints, the Virgins, Confessors, Martyrs, Apostles and Patriarchs ended: they in all their lives and all their sanctity did not arrive at the point where Mary merely commenced. And if Christ, her Son and our Lord, calls Himself the end of the works of Abraham, so can it be said with equal justice, that the price of most holy Mary is as from the farthest ends; for all her purity, innocence and sanctity came from her most holy Son as the exemplary, anteceding and principal cause of Her alone.

775. "The heart of her husband trusteth in Her, and he shall have no need of spoils." (Prov. 31, 11). It is certain that the heavenly Joseph is called the husband of this valiant Woman, as he had legitimately espoused Her; and it is also certain, that his heart confided in Her, believing that on account of her incomparable virtues all true blessings would come to him. But especially did he trust in Her when he perceived her pregnancy and yet was ignorant of its mysterious origin; for then he believed and hoped against hope (Rom. 4, 18); all indications being adverse and having no other foundation for his hopeful belief, than the holiness of such a Spouse and Wife. And although he resolved to leave Her (Matth. I, 19) as he saw the outward tokens of pregnancy with his own eyes without the slightest knowledge of the cause; yet he never ventured to distrust her honor and modesty, nor did he ever diminish in his holy and pure love, with which his most upright heart was bound to such a Spouse. Nor was he disappointed in anything, nor was he in need of spoils; for if spoils are things that are superfluous, then this man was abundantly supplied with them, as soon as he knew who was his Spouse and what belonged to Her.

776. But this heavenly Mistress had another Man, who confided in Her, and to Him principally does Solomon refer; and this Man was her own Son, the true God and Man, who confided in this Woman to the extent of his own life and honor in the face of all creation. In this confidence was included the greatness of both these, his life and his honor; for neither God could confide more to Her, nor could She correspond better so as to assure Him of superabundant return. O what a miracle of the infinite power and wisdom! That God should trust Himself to a mere creature and a woman, assuming flesh in her womb and of her very substance! To all her Mother with unchangeable confidence, and She to call Him Son, nurse Him at her breast and have Him subject to her commands! That She should be his Coadjutrix in the rescue and restoration of the world, the Depositary of the Divinity, the Dispensatrix of his infinite treasures and of the merits of his most holy Son, and of all the merits of his life, his miracles, his preaching, his death and of all the other mysteries! All this He confided to most holy Mary. But our wonder increases, when we find that He was not frustrated in his confidence; for we see that a mere Creature recognized and could adequately fulfill such a trust, without failing in the least point, and in such a manner, that She could not act with greater faith, love, prudence, humility and perfection of all holiness. Her Man found Himself in no need of spoils, but rich, prosperous and well supplied with honor and renown. Therefore Scripture adds:

777. "She will render him good, and not evil, all the days of her life." That for which most holy Mary makes a return to her Man, I understand to be the blessing, which Christ, her true Son, rendered unto Her; for what, She herself rendered is already mentioned. The equity, which the Lord observes in remunerating with the greatest blessings and favors even the smallest good deed, will enable us to form some idea of those which flowed from the divine power upon our Queen during her life. They commenced from the first instant of her existence and were showered upon Her more abundantly than upon the highest angels as a fitting adjunct of her preservation from original sin; She corresponded with these favors in an adequate manner and co-operated with them to the utmost limit, and all the deeds of her life were without remissness, negligence or tardiness. What wonder then, that only her most holy Son was superior to Her and that all the rest of the creatures were left behind as it were at an infinite distance?

778. "She hath sought wool and flax, and hath wrought by the counsel of her hands." A well beseeming praise and worthy of a valiant woman: that she should be industrious and diligent within her home, spinning flax and weaving linen for the shelter and comfort of her family, providing these things for the inmates and for others, who may be benefited thereby. This is profitable counsel, which is put in practice by hands industrious and not idle; for the idleness of a woman, who lives from hand to mouth, is a proof of base foolishness and of other vices, which cannot be imputed without shame. In this exterior virtue, which in a married woman is the foundation of good domestic management, most holy Mary was a valiant woman and a worthy example to all the womankind. For She was never idle, but was diligently engaged in preparing linen and wool for her spouse and for her Son and for many poor, whom She aided by the labor of her hands. Nevertheless, since She joined in the most perfect manner the works of Martha with those of Mary, She was more busy with the counsels of her heart in regard to interior works than in the works of her hand. Preserving the memory of the divine visions and the sayings of the holy Scriptures, She was never interiorly at leisure, but continued to utilize and increase the gifts and virtues of her soul. Accordingly the text continues:

779. "She is like the merchant ship, she bringeth her bread from afar." As this visible world is called an unquiet and stormy sea, those that live upon it and are tossed about upon it, can appropriately be called ships. All are engaged in this navigation in order to earn their bread. namely the sustenance and the maintenance of this life, which is meant by bread. That vessel brings its bread from the farthest distance. which is farthest from what it is to procure; and that, which spends more labor upon it gains the more, since it brings it from afar by so much the greater difficulty. There is a sort of agreement between God and man, that while they, as servants cultivate the earth and work upon it in the sweat of their brow, making use of the secondary causes by which the Lord of all succors them, the earth in return should sustain man and pay him for his perspiration and labor. What happens in regard to this temporal contract, happens also in regard to the spiritual, namely, that he who does not work shall also not eat.

780. Among all the children of Adam most holy Mary was the rich and prosperous merchant ship, which brought her own and our bread from afar. No one ever was so discreetly diligent and zealous in the government of her house; no one so solicitous for that, which in divine prudence She deemed necessary for its support and for succoring the needy. She merited and earned all this by the most prudent solicitude, by which She brought it from afar; for She was far removed from our vicious nature and from all its doings. How much She thus acquired, merited and distributed to the needy ones is impossible to conceive. But still more estimable and admirable was the spiritual and living Bread, which She drew down from heaven for us; for She not only drew It from the bosom of the Father, whence It would not have descended, if It had not been drawn by this valiant Woman, but It would never have come to this world, so greatly unworthy of It, if It had not been brought in the ship of Mary. Although She could not, as a mere creature, merit the advent of God into the world, yet She merited the hastening of his advent, and She merited, that He should come in the rich ship of her womb; for, since God could not take abode in any other inferior to Her in merit, She alone induced Him to become visible and to communicate Himself, and to nourish those who were so far off.

781. "And She hath risen in the night, and given a prey to her household, and victuals to her maidens." Not less laudable is this activity of the valiant woman, that she deprived Herself of the repose and sweet rest of the night in order to govern her family, directing her domestics, her husband, her sons and relations, and also her servants to perform their duties and all that is necessary for the welfare of the family. This kind of valor and prudence does not look upon night as the time for disengaging itself and forgetting in sleep its duties and obligations; withdrawal from work should not be sought merely to satisfy a whim, but as a necessary means for returning to it so much the more ardently. Our Queen was truly admirable in this prudent kind of economy; although She had no servants in her family, because her love of obedience and humility did not permit her to charge anyone but Herself with the servile duties of the house; nevertheless, in the care for her most holy Son and for her spouse Joseph, She rendered the most vigilant service and never was She guilty of any remissness, forgetfulness, tardiness, or inadvertency in providing what was necessary for them, as I shall have occasion to relate in the whole of the succeeding discourse.

782. But what tongue could ever describe the untiring watchfulness of this valiant Woman? She arose and was on her feet in the night, when divine secrets were still withheld from her heart; and in the hidden darkness of the mystery of her matrimony She lived in vigilant hope of its unravelment, attentive to execute humbly and obediently, whatever was commanded to Her. She provided all the necessary nourishment for her domestics and servants, namely her interior faculties and her exterior senses, and distributed to each one its sustenance in the labor of the day, so that while they were engaged in the outward service, the spirit might not find itself needy and unprovided. She commanded the faculties of her soul to follow the inviolable rule of seeking its sustenance from the light of the Divinity, of being incessantly occupied in the ardent meditation and contemplation of the holy law day and night, never allowing it at any time to be withdrawn therefrom by exterior work or occupation of her state of life. This was the government and the nourishment of the servants of her soul.

783. Also to the other servants, the exterior senses, She distributed their legitimate occupation and nourishment; making use of the jurisdiction, which She possessed over these faculties, She commanded, that, as servants, they serve the spirit ; that, though in the world, they be dead to it and ignore its vanities and live solely in as far as was necessary for nature and grace; that they be not taken up with sensible delights, except in so far as the superior part of the soul should allow and communicate by its overflowing influence. She placed boundaries and limits to all their operations, so that without the slightest imperfection they were appropriated to the sphere of divine love, all of them serving and co-operating with it without resistance, unwillingness or tardiness.

784. In another way also She arose and governed Her Domestics. For there was another kind of night in which this valiant Woman rose and other servants for which She provided. She arose in the night of the ancient Law, in the obscure dawn of the future light: She came into the world at the decline of that night and with ineffable foresight She proffered and distributed the nourishment of grace and of eternal life to all her domestics and to the servants, namely her own people, to the rest of the human race, to the holy Fathers and the just of her own nation, and to the sinners, slaves and captives of all the world. And She gave it so truly and so fully, that the nourishment was taken from her own substance and from her own blood, since it originated in her virginal womb.

THE SAME SUBJECT CONTINUED: THE REST OF THE THIRTY-FIRST CHAPTER OF THE PROVERBS IS EXPLAINED

7No quality of a valiant woman could be wanting in our Queen, for She was the fountain of virtue and of grace. Our text continues in the sixteenth verse: "She hath considered a field and bought it: with the fruits of her hand She hath planted a vineyard." The field of highest perfection, where the abundant and fragrant fruits of virtue are reared, was the one which most holy Mary considered; and as She was inspecting and taxing it by the clearness of the divine light, She recognized the treasure, which was buried in it. In order to buy this field She exchanged for it her property rights' in all the earth, of which She was truly the Queen and Mistress, preferring the possession of this field to all other things and abdicating in favor of it the use and right of all her possessions. This Mistress alone could dispose of all creation, for She alone had the full possession of it, and She alone could buy the whole field of holiness. She alone could examine and estimate its full value and She alone, next to God, appropriated to Herself, the field of the Divinity and its attributes, while the other saints could appropriate only a part. "With the fruits of her hands She hath planted a vineyard." She planted the holy Church, not only by giving us her most holy Son to form and constitute it, but by being Herself his Coadjutrix, and after his Ascension, remaining the Mistress of the Church, as will be related in the third part of this history. She planted the vineyard of the paradise, which that fierce beast Lucifer had ruined and devastated, thus restoring it to fruitfulness by her solicitude. She planted the vineyard of her most great and magnanimous heart, setting in it the sprouts of virtue and the most fertile vines, from which Christ in the winepress of the Cross distilled the most sweet wine of his love to inebriate his beloved and nourish his friends (Cant. 5, I).

786. "She hath girdled her loins with strength, and hath strengthened her arm." The greatest strength of those who call themselves strong is in their arm, with which they perform hard and difficult works: and the most difficult work of earthly men consists in restricting their passions and inclinations and subjecting them to reason. Therefore the holy text says of this valiant Woman, that She both girds her loins and strengthens her arm. Our Queen was subject to no passions or disorderly inclinations, which She would have to suppress in her most innocent person; but this did not hinder Her from being more courageous in restricting Herself than all the children of Adam, whose interior is thrown into disorder by the consequences of sin. Without having need thereof her virtues and her love urged Her to practice greater mortification than the most wicked inclinations could ever have required. None of those, who were infected by sin and who were bound to satisfy for it, ever exerted such strength in mortifying their disorderly passions, as our Princess Mary exerted in governing and mortifying more and more all her faculties and senses. She chastised her most innocent and virginal body by incessant penances, watchings, fasts, prostrations in the form of the cross, as we shall say later on (Part II, 12, 232, 442, 568, 898, 990, 991 ; Part III, 581); She denied to her senses all rest and indulgence, not because they were in disorder, but so as continually to perform what was most holy and acceptable before God, being never weak, never remiss or negligent in bringing all her works to the full measure and efficacy of grace.

787. "She hath tasted and seen that her traffic is good: her lamp shall not be put out in the night." The Lord is so kind and faithful with creatures, that, when He commands us to gird ourselves with mortification and penance, (since the kingdom of heaven suffers violence and must be gained by force (Matth. 12, 12), on account of this violence to our inclinations, He rewards our efforts with a joy and consolation, that fill our heart with delight. By this joy we know how good is this exchange of the highest good for those works of mortification by which we restrain our hankering after temporal pleasure; for as a prepayment we receive the joys of the Christian truth and in it a pledge of eternal life. And the more we engage in this kind of commerce, the more we will gain and the greater will be our esteem for this commerce.

788. If we, who are subject to sin, experience this truth, how much more intimately did most holy Mary understand and appreciate it? And if in us, in whom the night of sin is so dense and persistent, the divine light of grace can be preserved by means of penance and mortification of our passions, how must this light have burned in the heart of that most pure Creature? She was not oppressed by the infection of our gross and corrupted nature; She had not been scorched by the tinder of disobedience; She was not stung by the reproaches of a bad conscience, nor by the fear of actual sin; and besides all this She was enlightened beyond all conception of angels or men: She understood well and enjoyed this kind of commerce, without extinguishing, in the troubles and dangers of this life, the light-giving lamp of the Lamb (Apoc. 31, 19).

789. "She hath put out her hand to strong things, and her fingers have taken hold of the spindle." The valiant Woman, who with the exertion and the labor of her hands increases her virtues and the goods of her family, who girds Herself with fortitude against her passions, who recognizes the delights of the commerce of virtue, could well extend and reach out her hand toward great things. Most holy Mary, did this unhindered by her state and its obligations; for, elevating Herself above Herself and above all earthly things, She enlarged her aspirations and extended her operations to what was greatest and mightiest in the spheres of divine love and knowledge, rising above all human and angelic natures. And as with her espousal She approached nearer and nearer to the dignity and state of Mother, She continued to expand her heart and extend her hand to new works of holiness, until She fitted Herself to co-operate in the most arduous and sublime work of the divine Omnipotence, namely the Incarnation of the Word. Of all this I will say more in the second part, when explaining the preparation of our Queen for this great mystery (Part II, 1 to 160). And because the mere resolve or determination to do great things and without their fulfillment is futile and of no practical consequence, therefore it is said: "And her fingers have taken hold of the spindle," which means to say, that our Queen really executed all the great, arduous and difficult works, exactly as She had intended and proposed in her most well ordered mind. In all things She was found true, and far from the exaggeration and mere outward show of a woman, who carries the distaff at her girdle, but does not take hold of the spindle. Therefore it is added:

790. "She hath opened her hand to the needy and stretched out her hand to the poor." The prudent woman and housewife shows great courage in being liberal with the poor, never yielding to weakness of mind, or cowardly diffidence, lest, on account of her alms, her family should suffer; for the most powerful means of increasing all possessions is to part liberally with them for the poor of Christ, who even in this life knows how to give a hundredfold in return (Marc. 10, 30). Most holy Mary distributed to the poor and to the temple the inheritance of her parents, as I said above (761) ; besides this She gave the labor of her hands to assist in the works of mercy; for without contributing her personal exertion and labor, She could not have satisfied her pious and generous love of the poor. It is no wonder, that the avaricious world of today should feel want and poverty in temporal things, since men are become so deficient in kindness and pity for the poor: they use that, which God created for the sustenance of the needy and for the salvation of the rich, only for satisfying their vanities.

791. Our most kind Queen and Lady, however, did not extend only her own hands to the poor: She also drew forth the Almighty hand of the omnipotent God; for as yet He had not extended the helping hand of his divine Word towards mortals, who did not merit, or rather, who were making themselves unworthy of such a favor, this valiant Woman gave Him hands, hands extended and opened for the benefit of us poor captives afflicted by the misery of sin. Because this neediness and poverty was the lot of all men, Scripture uses the word "poor" in the singular; for all the human race was like one poor person, capable of providing for itself no more than if all men had been only one single poor person. The hands of our Savior, Christ our Lord, extended for our Redemption and opened for the distribution of his gifts and merits, were none other than the very hands of most holy Mary; for He, as her Son, had them from Her and without Mary the unfortunate race would never have seen them opened for their relief. They were hers also in many other respects.

792. "She shall not fear for her house in the cold of snow: for all her domestics are clothed in double garments." Having lost the Sun of Justice, the warmth of grace and original justice, our nature was buried under the frozen snow of sin, with all its power for doing good restricted, impeded and congealed. Thence arise the difficulties in the performance of holy works, the slowness of our actions, our inattention and negligence, our instability and numerous other defects in the practice of virtue; thence it comes, that we find ourselves, after the commission of sin, deprived of the love of God, without shelter or covering against temptations. Our heavenly Queen was free from all these impediments and defects in body and soul; for all her domestics. that is her interior and exterior faculties, were sheltered from the frost of sin by double vestments. On the one hand She was protected by original justice; and the infused virtues, together with the virtues acquired by her own exertions from the first moment of her activity. On the other hand She was also protected by the double vestment of the common graces, which She received on her own account, and those, which She received in an especial manner on account of her dignity as Mother of God. I will not detain myself in describing her provident care for her own household; for in other women the care which they bestow in this matter, may be praiseworthy because it is necessary; in the house of the Queen of heaven and earth, most holy Mary, it was not necessary to multiply the garments: not for Her Son, since He possessed but one; not for Herself, nor for her spouse Joseph, since their poverty was their greatest adornment and shelter.

793. "She hath made for herself clothing of tapestry: fine linen, and purple is her covering." This metaphor likewise indicates the spiritual adornments of this Woman; it was a garment variegated and strong, serving completely as a covering and defending Her from the inclemencies and rigors of the rainstorms; for this is the purpose, for which strong blankets, raincoats and the like are woven. The long cloak of virtue and gifts of Mary was impenetrable to the powerful streams of temptation and assault, which the great red and sanguinary dragon poured out against Her and which saint John saw in the Apocalypse (Apoc. 1, 15). Greater than the strength of this vestment was the beauty and variety of her virtues, woven into it and not merely apparent; for they had, so to say, become a part of her flesh and blood, and of the substance of her nature from the very moment, in which She obtained her existence in grace and original justice. In Her were the purple of charity, the white of chastity and purity, the azure of hope, with all the other variety of gifts and graces, which clothed Her about entirely and adorned Her in all their beauty. Also the white and the red, which the Spouse designates as the special tokens of the humanity and the Divinity of the Son, adorned Her (Cant. 5, 10); for as She gave to the Word the red of his most holy Humanity, He in return gave her the splendor of the Divinity, not uniting both these natures in her. virginal womb, but leaving in his Mother emanations and rays of the Divinity more excellent than in all the other creatures together.

794. "Her husband is honorable in the gates, when he sitteth among the senators of the land." Just as in the olden times judgment was held under the city gates, so at the portals of eternal life, judgment is pronounced separately over each one; whereas on the last day we are to expect the general judgment of the whole world. In the universal judgment saint Joseph, one of the men of the most holy Mary, will take his seat among the nobility of the kingdom of God; for he will sit in judgment with the Apostles over the world, enjoying this privilege as the spouse of the valiant Woman, the Queen of all, and as the putative father of the supreme Judge. The other Man of this Lady is her Son, as I have already said (774), and He is acknowledged and recognized as the supreme Lord and true Judge both in the particular judgment, and in that, which is to be held over the angels and all men. This supreme power devolves in part also upon most holy Mary; for it was She, who gave Him the flesh, with which He redeemed the world.

795. "She made fine linen, and sold it, and delivered a girdle to the Canaanites." In this solicitous labor of the valiant Woman are pointed out two excellences of our great Queen. First She made a linen so pure, so spacious and large, that the eternal Word, although He had to constrain and limit his greatness, could descend and clothe Himself in it, and She sold it to no one else than the Lord himself, who gave Her in return his own Son. For there was nothing in all creation, which was of sufficient price to buy this linen sheet of the purity and sanctity of Mary, nor could any man merit to be her son, except the Son of God himself. She also gave, not sold, most graciously, a cincture to the Canaanite, cursed by his father (Gen. 9, 25); for all those that participated in the first malediction and were despoiled and subjected to disorderly appetites and inclinations, could now gird themselves anew by the cincture which most holy Mary procured for them through her only and firstborn and only Son and through the law of grace. Thereby being able to reform themselves and gird themselves with new strength. No excuse remains for the foreknown and the damned, angels and men, since all of them had the means to restrain themselves against their disorderly passions, equally with the predestined. For they can avail themselves of the graces gratuitously obtained for them by most holy Mary and no payment is required for them.

796. "Strength and beauty are her clothing, and she shall laugh in the latter day." Another new adornment and vestment of the valiant Woman are strength and beauty: strength makes Her invincible in suffering and in operating against the infernal powers; beauty gives her exterior grace and admirable decorum in all her actions. On account of these two prerogatives our Queen was amiable in the eyes of God, and of the angels, and of the world. She was not only free from all reprehension of sin and defect, but She possessed that double grace and beauty; which pleased and charmed so much the holy Spirit, when He said, that She was entirely beautiful and pleasing to Him (Cant. 4, 7). And where there is no fault to be deplored, there also is no cause of mourning on the last day, when none of the mortals shall be without such cause except this our Lady and her most holy Son. All others were tainted with some defect, for which they must grieve, and on that day the damned will weep for not having properly wept over their sins before. On that day this valiant Woman shall be full of delight and joy, returning thanks for her own incomparable felicity, as also for the execution of the divine justice against the wicked and rebellious by her most holy Son.

797. "She hath opened her mouth to wisdom, and the law of clemency is on her tongue." This great Excellency of the valiant Woman is not to open her mouth for ought except to teach the fear of the Lord, or in pursuance of some work of clemency. This our Queen and Lady fulfilled in the highest perfection. She opened her mouth as the Mistress of wisdom, when She said to the holy archangel: "Fiat mihi secundum verbum tuum" (Luke 1, 38) and whenever She spoke, it was as the most prudent Virgin and as one filled with the knowledge of the Most High, as a Teacher to all, and as one interceding for the miserable children of Eve. The law of clemency was always on her lips, as a most kind Mother of mercy and her intercession and prayer is by itself an inviolable law, on which our deliverance depends in all our necessities; we are safe, if only we know how to induce Her to open her mouth and move Her tongue for our intercession.

798. "She hath looked well to the path of her house, and hath not eaten her bread idle." It is no small honor for the mother of a family to keep a strict watch over all the ways of augmenting most unfailingly its property and happiness; but in this divine prudence none except Mary gave an altogether perfect example to mortals. She alone knew how to investigate and search all the ways to justice and to find the straight roads by which with greater security and speed the Divinity can be reached. She attained to this knowledge so expeditiously, that She outstripped all mortals and even the cherubim and seraphim themselves. She recognized and detected good and evil, the height and the depth of sanctity, the extent of human weakness, the astuteness of our enemies, the dangers infesting the world and all that is terrestrial. At the same time She put all her knowledge into practice, never eating her bread idle, and receiving neither her soul nor divine grace in vain (Psalm 23, 4). And thus She merited what follows.

799. "Her children rose up, and called her blessed: her husband, and he praised Her." Great and glorious things have the true sons of this Woman said of Her in the Church militant, calling Her most blessed among women; and let not those, that have not risen up and praised Her, call themselves Her children, nor learned, nor wise, nor devout. Yet although all the saints of the Church have spoken, being inspired and moved by her Man and Spouse, Christ and the Holy Ghost, nevertheless it seems as if He has as yet only kept silence and has not yet risen to publish the countless and exalted mysteries concerning his most holy Mother. I was given to understand, that they are so great as to be reserved for revelation only in the triumphant Church after the last judgment; for it would not be opportune to manifest them now to this world, which is unworthy and incapable of understanding such wonders. There Christ will speak, the Man of Mary, in order to manifest his and her glory, and for the joy of the saints, the prerogatives and the excellences of that Lady; there shall we know them in full. Here it is sufficient, that we reverently recognize them under the veil of faith, and that we live now in the hope of fully understanding these great blessings in the future life.

800. "Many daughters have gathered together riches: thou hast surpassed them all." All the souls, that have come to the attainment of the grace of the Most High, are called his daughters; and all the merits, gifts and graces, which they gained or could gain, are true riches; for earthly possessions have unjustly usurped the name of riches. Great will be the number of the predestined:

He that has enumerated the stars by their names knows it (Psalm 144, 4). But Mary has gathered more riches than all who are children of Adam and of Herself; She alone attained such a position, not only so as to be called their Mother, and they, her children; but so as to become the Mother of God himself; for in this She far surpasses all the glory that the entire number of the predestined ever possessed or will possess. And because, in comparison with these riches and gifts of interior grace and their corresponding glory the exterior and apparent outward appearance of women, which is held in so high esteem by them, is but vanity, Solomon adds and says:

801. "Favour is deceitful, and beauty is vain; therefore the woman that feareth the Lord, shall be praised. Give her of the fruits of her hands; and let her works praise her in the gates." The world falsely esteems as gracious many things, that are not so, and that have no more of beauty and grace in them than what they derive from the erroneous judgment of the ignorant; as for example the outward appearance of virtue in our works; the pleasure excited by sweet and eloquent words; wit and elegance in our speech or behavior; the benevolence of superiors, or popularity. All this is deceitful and fallacious, no less than the beauty of a woman, which vanishes in so short a time. She who fears God and teaches others to fear Him, merits truly the praise of men and of the Lord himself. And because God him- self wishes to praise Her, Scripture says: "Give her of the fruit of her hands :" He proportions his praise also to the excellence of the deeds publicly known to Her, I and intimates, that these deeds themselves proclaim Her praise. The praise of men is of small value to one who degrades herself by her own conduct. Accordingly the Most High wishes that the deeds of his most holy Mother shall become manifest in the portals of his holy Church in so far as is possible and opportune, as I said above; while the greater glory and praise is reserved for Her in the heavenly Church and will endure through all the ages and ages. Amen.

802. In this chapter of holy Scriptures thou hast at thy disposal many points of information for thy proper guidance; and although thou hast not touched upon all that it contains, yet I wish, that thou write in thy innermost heart, as well that which thou hast declared, as also that which thou hast omitted, and I wish that thou put it into practice. For this purpose it is necessary, that thou live retired within thyself, forgetful of all the visible and terrestrial things, most attentive to the divine light, which assists thee and protects thy sensible faculties with double vestments against the influences of lukewarmness and coldness on the way of perfection; and it is necessary, that thou resist the incitements of thy unruly passions. Gird them and restrict them by the powerful means of the fear of God. Withdrawn from the deceitful outward appearances, raise thy mind to the contemplation and the understanding of thy interior condition and of the paths, which the Lord has shown thee for seeking Him in secret and for finding Him without danger of error. Having once tasted the intercourse with heavenly things, do not allow thy negligence to extinguish in thy mind the divine light, that illumines and enlightens thee in darkness. Eat not thy bread in idleness; but work without relaxing in solicitude, and then thou shalt eat of the fruit of thy diligence. Strengthened by the Lord, thou wilt perform works worthy of his regard and complaisance and thou wilt run after the odor of his ointments until thou arrive at their eternal possessions. Amen.

The Mystical City of God Venerable Mary of Agreda BOOK TWO: The Conception

The Mystical City of God
Venerable Mary of Agreda
BOOK TWO: The Conception